Kamalashila Bhavanakrama 1 Engl Transl MTAdam Formatted Light Heading

DRAFT ONLY. Do not quote or distribute without permission. © Martin T. Adam 2012.
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The Process of Meditation I1
[2 Homage to Manjuśrī the Youth!
The Bhāvanākramaḥ is set forth, in brief,

for the regulation of conduct of a beginner
in the Mahāyāna sūtras.
1. Great compassion is of primary importance to the bodhisattva; universality of pain;

necessity of compassion.3
In brief, those wishing to quickly reach the state of omniscience should strive in three areas:
compassion, bodhicitta and practice. Knowing that compassion alone is the root cause of all
Buddha-qualities, this is cultivated at the very outset. As it is said in the noble Dharmasaṃgīti
Sūtra:
Then the mighty Avalokiteśvara addressed the Blessed One: “Bhagavan, a bodhisattva
should not train in too many teachings. Bhagavan, if a bodhisattva has thoroughly
adopted and realized one teaching, then all the qualities of the Buddha will appear in
the palm of his hand. Now, what is that one teaching? Great compassion. It is because
of great compassion, Bhagavan, that for bodhisattvas all the Buddha-qualities will
appear in the palm of the hand. For example, Bhagavan, where the wheel-treasure of a
wheel-turning king appears, all the assemblies of troops appear. In the same way,
Bhagavan, where the bodhisattva's great compassion appears, all the qualities of the
Buddha appear. Bhagavan, just as when the power of life is present the other sense-
powers will arise, so too Bhagavan, when great compassion is present the bodhisattva's
other] qualities will arise.”
Furthermore it is said in the noble Akṣayamatinirdeśa:
1
This translation is principally based on Tucci's Sanskrit text. Reference has also been made to his Tibetan
edition as well as to CIHTS (Sanskrit and Tibetan) and the sDe dGe of the Tibetan Tripitaka (D).
2
Square brackets indicate "Tibetan only". Round brackets indicate the translator's addition. Here, the first
folio of the Sanskrit text has been lost.
3
Numbered division and heading of sections follow Tucci's edition.
1
Moreover, Venerable Śaradvatīputra, the bodhisattvas' great compassion can never

disappear. Why is that? Because it is a precondition. Venerable Śaradvatīputra, just as
breath is the precondition for a person whose senses are animated, so too for
bodhisattvas great compassion is the precondition for the full knowledge of the
accumulations of the Mahāyāna.
And as the noble Gayāśīrṣa states:
“Mañjuśrī! What is the starting point of the bodhisattvas’ conduct? What is its sphere?”
Mañjuśrī said, “The bodhisattvas’ conduct has great compassion as its starting point, O
Devaputra– its sphere is that of sentient beings.”
In this way bodhisattvas, being moved by the compassion that is solely dedicated to helping
others without regard for themselves, proceed in the task of acquiring the accumulations –
even though this is very difficult and takes a long time. And so it is said in the noble
Śraddhābalādhāna:
Therefore, because of [great] compassion there is absolutely nothing that imparts

pleasure which he will not completely give up for the sake of ripening all sentient
beings [nor any misery-ridden rebirth that he will not fully accept].
Thus one who perseveres through hardship, having fulfilled the accumulations without delay,
most certainly attains omniscience. Thus compassion itself is the root of the Buddha-qualities.
Having attained omniscience precisely on the basis of embodying great compassion, the
blessed Buddhas remain working for the benefit of the entire world. Thus that great
compassion is itself the cause of Blessed Ones not remaining in nirvāṇa.
And that (compassion) grows by expanding one's attention on the meditation object of
afflicted sentient beings. Moreover, it should be developed towards all sentient beings, since
every being in the three world realms is perpetually afflicted by the three kinds of suffering –
each according to their circumstances.
And so it is that those who are counted as denizens of hell are described by the Blessed One
as immersed in miseries, beginning with many kinds of continual, protracted burning.
2
So too the hungry ghosts experience incredible misery, their forms withered away by the
agony of unbearably severe pains of hunger, thirst and so on. On account of which the
Blessed One states, for example, that they do not obtain a dirty ball of mucus to eat, even in
the course of a century.
Animals also are seen undergoing many kinds of misery because of mutual malice, killing and
harm. For instance, there are some (i.e. domesticated animals) whose bodies are subjugated by
nose-piercing, beating, binding and so on; being tormented from all sides and entirely against
their will, they are completely exhausted, their forms worn out from carrying unbearably
heavy burdens. Even those innocent ones who dwell in the forest (i.e. wild animals) are slain,
having been deliberately hunted down wherever they might be. And since they exist in
constant state fleeing hither and thither with minds agitated by fear, their suffering is clearly
seen to be immeasurable.
In fact among men as well, hellish suffering is definitely seen. In this context there is the truly
hellish suffering of robbers and their ilk, who are done in by chopping off their limbs,
impalement on spikes, hanging and so forth. And the suffering of the poverty-stricken, caused
by hunger, thirst and so on, is just like that of the hungry ghosts. Moreover, the suffering
caused by beating, confinement and so forth of those who have been seized by the powerful
and oppressed, i.e. servants and others who have been made subservient, is just like that of the
animals. Thus their suffering, created by desire, by reciprocal ill-will, injury and so on, and by
separation from the agreeable and union with the disagreeable, is immeasurable.
Even those rich people who in certain circumstances are said to be satisfied, as it were,
ultimately are truly dissatisfied; sunk in a pit of various mistaken views, they lose their
fortunes while accumulating the various actions and defilements that cause the experiences of
suffering of hell-beings and the rest. They cling on to the root-cause of suffering just like trees
on a precipice.
Even those gods of the desire-realm – whose thoughts are scattered, as it were, by a heart
inflamed by the fires of searing desire, their minds convulsed – they too do not attain peace of
mind even momentarily.
3
For those who are deprived of the treasures of calmness and ease – what kind of happiness is
that? Smitten with the sorrow and fear of perpetual transmigration, decline and so on, how
indeed are they happy?
And as for those belonging to the realms of form and formlessness, even if they have
temporarily left behind the suffering connected with pain, they are nevertheless still subject to
the suffering born of change, since they have not completely relinquished the latent
tendencies of the desire-realm. For them there is always the possibility of falling into hell and
so on. Indeed, all gods and men are afflicted by the suffering of conditioned formations, in
virtue of their subservience to defilements, actions and so forth.
2. How compassion should be meditated upon.
Thus having regarded the entire universe as engulfed in a blazing inferno of suffering, one
should cultivate compassion towards all beings by considering that just as suffering is
disagreeable to oneself, so too it is disagreeable to others. In the first instance it should be
cultivated by viewing the aforementioned experiences of various kinds of suffering among
those who are one's friends. And then, not seeing any distinction owing to the equality of
beings, it should be cultivated towards strangers – by thoroughly considering that in saṃsāra
without beginning there is not a single being who has not been one's relative a hundred times.
Once an equal compassion is engaged towards strangers as towards friends then, in just that
way, it should also be cultivated towards an enemy – by focusing one’s attention on the
equality of beings and so forth.
And once it is equally engaged [towards an enemy] as towards a friend, then, in stages, one
should meditate upon all the beings of the ten directions. And when compassion is equally
engaged towards all beings, as dear (to one) as a child in distress, carrying its own distinct
flavor in the form of wishing to rescue (them) from suffering, then it is perfected and obtains
the designation ‘great compassion’ – just as described in the Akṣayamati Sūtra. And this stage
of cultivating compassion is described by the Buddha in the Abhidharma Sūtra and elsewhere.
4
3. It helps the thought of Awakening (bodhicitta).
Thus from the strength of one's repeated practice of compassion, bodhicitta arises effortlessly,
in the form of seeking unsurpassed, perfect Awakening through the vow to rescue all beings.
Thus it is stated in the Daśadharma Sūtra:
Having looked upon beings – unprotected, defenseless, without refuge; having

established a mind dedicated to compassion, one then gives rise to the aspiration for
unsurpassed, perfect Awakening.
Although the great-being bodhisattva's bodhicitta arises by way of deliberate reflection upon
others and so on, in the noble Tathāgatajñānamudrāsamādhi the Blessed one describes a
bodhisattva's bodhicitta which arises on its own, from an impulse of compassion, as being
particularly excellent. Just this bodhicitta, even without practice, is described by the Blessed
One as a great reward in saṃsāra. And this is expressed in the Maitreyavimokṣa:
Thus, for example, O noble son, even a broken diamond outshines the best golden
ornament. It does not lose the name ‘diamond’ and it still dispels all poverty. Thus
noble son, even a fragment of the diamond practice that is the production of an
omniscient mind surpasses the golden ornament of śrāvakaand pratyekabuddha- virtue.
And it does not lose the name ‘bodhicitta’ and it (still) dispels the poverty of saṃsāra.
Even one who is unable to train in the perfections completely in every respect should generate
bodhicitta – on account of the great fruitfulness of embracing method. And this is related in
the noble Rājāvavādaka Sūtra:
“O Mahārāja, because you have many duties and much to do, you are unable to train in
the perfection of generosity completely and in every respect, and equally so in the
perfection of wisdom. On account of that then, you, Mahārāja, must constantly and
continuously remember, attend to and cultivate the wish, the faith, the longing and the
prayer for Awakening – whether you be walking, standing, sitting, lying down, waking,
eating or drinking.
5
Having accumulated the past, present and future wholesome roots (of action)
belonging to all the Buddhas, bodhisattvas, noble śrāvakas, pratyekabuddhas,
laypeople as well as yourself – be joyful! And having rejoiced with the greatest
gladness, reciprocate with the ritual worship of all the Buddhas, bodhisattvas,
pratyekabuddhas and noble śrāvakas. And having done so, extend your protection to
all beings. Then, in order to reach omniscience for the sake of all sentient beings, and
to fulfill all the teachings of the Buddha, cultivate unsurpassed, perfect Awakening
throughout the day. So it is, O King, that being accomplished you will govern, and you
will not neglect a king's duties.” Having spoken in this way, he added, “And
furthermore, Mahārāja, having achieved so much by ripening your wholesome roots
on the basis of genuine bodhicitta, you will have become worthy of the gods. Having
done so much, you will have become worthy of men. And among all those appearing
as gods and men you will be made sovereign.”
4. The thought of enlightenment (bodhicitta):
But it is established that bodhicitta based upon practical realization has an even more
abundant reward. Thus it is affirmed in the noble Vīradattaparipṛcchā:
The merit (arising) from bodhicitta

if it took shape
having filled the sky would yet surpass it
A man who would offer to the Lords of the world
Buddha fields filled with jewels
as many as the sands of the Ganges
And one who, having made prāñjali
bows his mind to Awakening –
It is this worship that excels,
of which there is no end.
Just as it is described in the noble Gaṇḍavyūha, “Bodhicitta is like a seed for all the Buddha’s
qualities.” And that bodhicitta is of two sorts: the thought that is a resolution and the thought
that is engaging. It is described in the noble Gaṇḍavyūha in the following manner:
6
Rare indeed, Kulaputra, are those beings in the world of beings who resolve upon
unsurpassed, perfect Awakening. But most rare of all are those beings who have
actually set out towards unsurpassed, perfect Awakening.
The intention that has the form of seeking above all else, “May I become a Buddha for the
benefit of the entire world,” – that is the aspiration which is a resolution. From the moment
beings exist in the adoption of vows and have entered into the accumulations – that is the
engaging aspiration. And a vow should be taken from another, from a spiritual friend who is
established in vows whose power is known. However when there is no suitable initiator, then
turning to face the Buddhas and bodhisattvas, one should produce bodhicitta in the same way
as it was produced by Manjuśrī, when he was King Ambara. Thus with bodhicitta produced, a
bodhisattva himself gives gifts and so on and undertakes practice, having reflected, “One who
is himself untamed does not tame others.”
5. Wisdom and Method, prajñā and upāya, must be realized jointly.
Moreover, Awakening is not attained without practice. As the noble Gayāśirṣa states:
Awakening belongs to bodhisattvas based in practical realization not to those who are
not based in practical realization.
And this is stated in the noble Samādhirāja:
Therefore, O son, you should train thus: “I will become who is based in practical
realization.” Why is that? Because for one based in practical realization, unsurpassed
perfect Awakening is not difficult to find.
And in sūtras such as the Akṣayamati and the Ratnamegha the bodhisattva 's practice is
described in detail by way of division into the perfections, the immeasurables, the essentials
of attraction and so forth.4
4
Six perfections (ṣaḍ pāramitāḥ, pha rol tu phyin pa drug): 1. Generosity (dāna, sbyin pa) 2. Morality (śila, tshul
khrims) 3. Patience (kṣānti, bzod pa) 4. Energy (vīrya, brtson 'grus) 5. Absorption (dhyāna, bsam gtan) 6. Wisdom
(prajñā, shes rab). Four immeasurable contemplations (catvāryāpramāṇāni, tshad med bzhi): 1. Loving kindness
(maitrī, byams pa) 2. Compassion (karuṇā, snying rje) 3. Sympathetic joy (muditā, dga' ba) 4. Equanimity (upekṣā,
btang snyoms). Four means of conversion/attraction (catvāri saṃgraha vastūni, bsdu ba'i dngos po bzhi): 1. Giving
whatever is necessary (dāna, mkho ba sbyin pa) 2. Speaking pleasantly (priyavāditā, sñan par sgra ba) 3. Helping
others (artha caryā, don spyod pa). 4. Consistency between words and deeds (samānārthatā, don mthun pa). (CD
7
Thus a bodhisattva should train in the various worldly arts,5 and even more so in the world-
transcending absorptions. Otherwise how could they work for the benefit of beings in every
possible way? This itself, in brief, is the practice belonging to the bodhisattva: it has the form
of wisdom and method – not wisdom alone, nor method alone. The noble Vimalakīrtinirdeśa
states:
Method without wisdom, and wisdom without method, are the bodhisattvas' bondage.
Wisdom accompanied by method and method accompanied by wisdom are described as being
freedom. And it is stated in the noble Gayaśirṣaḥ:
These two are the abbreviated paths of bodhisattvas. The great beings, the bodhisattvas,
who are endowed with these two paths will quickly wake up to unsurpassed, perfect
Awakening. Which two? Method and wisdom.
6. Wisdom and Method
In that context, aside from the perfection of wisdom, all the skill consisting of the perfection
of generosity and the rest, as well as the attractions and so on, by which one gathers the
dharmas of worldly accomplishment:6 the complete purification of the fields, great enjoyment,
many followers, prosperity, the ripening of beings, magical transformations and so on – is
said to be method. As for wisdom, it is the cause of the unmistaken realization of the nature of
that very method. Having correctly ascertained method by its means, one who is without error
is not defiled from acting for the benefit of oneself and others appropriately – just like one
who has consumed poison along with a mantra. And according to the very same sūtra:
Method is attracting knowledge; wisdom is discerning knowledge.
And it is said in the noble Śraddhābalādhāna:
724). Here the schema is one of six perfections, the first five falling under method (upāya, thabs). In the model
of ten perfections, method is considered a separate perfection. These are listed in connection with the bhūmis
at the end of Bhk1.
5
T: bzo. According to Candra Das, divisible into arts of body, speech and mind. Arts of the mind are again
divisible into three: thos, bsam and sgom i.e. śruta, cintā and bhāvanā.
6
abhyudaya = “sukham” or worldly goods, things pleasing to the senses. Its counterpart is niḥśreyas = “hitam” or
metaphysical goods, things pertaining to spiritual development. (Ref: K.N. Mishra).
8
What is skillfulness in method? It is the bringing together of all dharmas. What is

wisdom? It is the skillfulness of not mixing them up.
These two, method and wisdom, are definitely to be adhered to at all times, even by those
who have entered the levels (of the bodhisattva) – not just wisdom alone, nor method alone.
On account of which, the proper practice of the perfections for a bodhisattva in each of the ten
levels is recounted in the Daśabhūmika and elsewhere, based on the statement:
It is not the case that among the remaining (levels) one does not act.
The Buddhas would oppose such a contradiction even in relation to a bodhisattva dwelling
peacefully at the eighth level. And this is to be understood on the basis of reading.
*Tibetan differs here: the passage [***in brackets***] is not found in the Sanskrit.
9
7. No contradiction can be discovered in the scriptures.
The position of the noble Vimalakīrtinirdeśa and Gayāśīrṣa Sūtras would also be truly
opposed to the previous statement, based on what is consistently asserted therein. And the
message of the noble Sarvadharmasaṃgrahavaipulya Sūtra would also be opposed. There it
is said:
“Subtle indeed, O Manjuśrī, is the veil of actions opposing the true Dharma. Mañjuśrī!
Whosoever generates a positive evaluation of one teaching spoken by the Tathāgata
(i.e. wisdom) (and) a negative evaluation with respect to another (i.e. method), that
person rejects the true Dharma. The Tathāgata is maligned by one who rejects the true
Dharma.” Having clearly spoken in this way, he said,
10
“As for this, Maitreya, which is the bodhisattvas' realization of the six perfections for
the sake of Awakening, those ignorant people will speak as follows. ‘A bodhisattva
only need train in the perfection of wisdom, why bother with the remaining
perfections?’ They think of the other perfections relating to method as reprehensible.
Is that what you think, Ajita? Was he who was the king of Kaśi someone of corrupt
wisdom – he by whom his very own flesh was given to a hawk for the sake of a dove?”
Maitreya said, “Certainly not, Bhagavan!” The Blessed One said, “Maitreya, with
regard to those wholesome roots associated with the six perfections, which I
accumulated by following the bodhisattvas’ course, was any harm done by those
wholesome roots?” Maitreya said, “Certainly not, Bhagavan!” The Blessed One said,
“You, Ajita, having thus far realized sixty aeons in the perfection of generosity, have
to that extent realized sixty aeons in the perfection of wisdom. (But) those people who
are ignorant will say of this, ‘Awakening is only reached by a single way, that is, by
the way of emptiness.’”7
And it is also affirmed in the Vairocanābhisaṃbodhi Sūtra,
This omniscient knowledge, of which compassion is the root and bodhicitta the cause,
is the final result of method.
Therefore both (method and wisdom) should be pursued by the bodhisattva at all times.
8. Apratiṣṭhitanirvāṇa; it can be explained only if there is cooperation of wisdom and method.
Thus the Blessed Ones' non-abiding nirvāṇa is demonstrated. For the Blessed Ones' not
descending into nirvāṇa is based on their embracing a wealth of fruits of great enjoyment,
beginning with a form-body, (Buddha-)fields, followers and so on – all of which belong to
method, i.e. generosity and so on. And account of the abandonment of all error by wisdom,
there is no descent into saṃsāra – for saṃsāra is rooted in error.
Moreover, the middle way is generated by abandoning the extremes of superimposition and
denial through this path that consists of wisdom and method.
7
Cf. Bhk 2 D 52a1f. and Bhk 3: 26.16-27.4
11
By wisdom, the extreme of superimposition is abandoned; by method, the extreme of denial is

abandoned. Hence it is said in the noble Dharmasaṃgīti Sūtra:
He is one who is delighted by the perfection of a form-body (rūpakāya) with the minor
characteristics – not one who is delighted only in the realization of the Truth-body
(dharmakāya).
So it is said:
The Tathāgatas' production through wisdom and method should be understood as

existing in relation to others.
Now, again it is stated:
Those who know the way of Dharma to be like a raft should abandon dharmas. And
even before that, what is not dharma.
But this is said from the intention that they should be abandoned by way of abandoning one's
mistaken attachment, but not also (with the intention) that the aim of achieving one’s purpose
should not be relied upon. And so it is said, "The Dharma should be adopted, not clung to."
The meaning is that it should not be adopted in the wrong way.
Moreover that which in some places is described in terms of the worldly fruitfulness of
generosity and so forth, was previously stated (in that way) for those who possess generosity
and the rest without wisdom, and with reference to those who are satisfied with the
wholesome roots to that extent only – with the aim of encouraging superior wholesome roots.
Otherwise it would contradict all the teachings, beginning with the Vimalakīrti. Therefore it is
established that both the two, wisdom and method, are to be pursued. In this case, generosity
and the others adopted along with wisdom obtain the designation ‘perfection’ – not otherwise.
On this basis, having stabilized one’s concentration in order to purify generosity and the
others, one should strive to acquire wisdom.
9. Prajñā: śrutamayī, cintamayī, bhāvanāmayī.
Now in this regard, initially, for some time one should generate the wisdom arising from
study. For it is by that that one first apprehends the meaning of the scriptures.
12
Thereafter one differentiates the provisional and definitive meanings by means of the wisdom
arising from thinking. After that, having discriminated by means of that (wisdom arising from
thinking), one should meditate on the real meaning (bhūtam artham), not that which is unreal.
Otherwise, from meditating upon the unreal and the persistence of doubt, there would be no
arising of genuine knowledge. And then meditation would be meaningless, just like that of the
tīrthikas. And Samādhirāja the Blessed One stated:
If one discerns dharmas without self

And if, upon discerning them, one would meditate
That is the means to obtain the fruit of nirvāṇa
Any other means does not lead to peace.
Therefore when the wisdom arising from thinking has discerned by means of logic and
scripture, the very reality that is the natural condition of things should be meditated upon. And
on the basis of scripture and logic, the natural condition of things is ascertained, ultimately, to
be non-origination itself.
10. The non-origination of all things is ascertained by a) āgama and b) yukti.
a) āgama, authority:
First, from the scriptures – it is declared in the noble Dharmasaṃgīti:
Non-origination is the truth, other teachings are false.
And this non-origination is said to be true because it is consistent with the ultimate, even
though ultimately there is neither origination nor non-origination, since it is beyond all
mundane relations. Once again and in this very place, it is said:
The worldly crowd is preoccupied with arising and cessation, Kulaputra. Therefore the
Tathāgata, possessed of great compassion, spoke in terms of mundane relations for the
world's sake, in order to remove any occasion for fear, saying, ‘It arises, it stops,’ –
even though there is no origination of any dharma whatsoever here.
And it is said in the noble Buddhasaṃgīti:
13
What is the fundamental inquiry? What is the foundation? It is said: nonorigination is

the foundation. Inquiry concerning it is the fundamental inquiry.
And again it is said right there:
All dharmas, whose beginning is the letter 'a', are free from death and birth. All
dharmas begin with non-being, owing to their emptiness of intrinsic nature.8
And in the noble Satyadvayavibhāga (it is said that) the equality of all dharmas is attributable
to their equality with regard to non-origination. And it is stated in the Prajñāpāramitā:
Owing to (their) emptiness of an independent character it is said, 'O Subhūti, material

form is empty of an intrinsic nature of material form, all the way up to consciousness,
empty of an intrinsic nature of consciousness.'
And it has also been acknowledged in the Hastikakṣya:
An entity is not found

for which birth is possible,
An ignorant person seeks origination
among non-originated entities.
The Pitāputrasamāgama states:
All of these dharmas, all are the same

by way of the equality of the three times.
From the past right up to the present,
all dharmas have been devoid of an intrinsic nature.
Thus to this extent it may be discerned on the basis of scripture. But since it is impossible for
the meaning of a scripture made firm by logic to be assailed by others, for this reason it
should also be discerned by means of logic.
8
Reference to the Tantric theory that the letter ‘a’ is implicit in all phenomena in virtue of the fact that a) it is
the first letter of the alphabet and b) it is the vowel inherent in all Sanskrit consonants. As this letter is also
the prefix of negation, the implication is that all objects denoted by words are ultimately unreal, non-
originated.
14
b) yukti, arguing:
b.1 Origination is not uncaused:
Here the logic is stated in brief: The origination of entities could be either without or with a
cause. First of all, (it is) not without a cause, since it is seen to occur on specific occasions.
For unconnected to a cause, wouldn't entities arise at all (other) times and places in the same
way as at the time of origination, on account of there being no distinction (among them)? On
the other hand, since (there would be) no difference from a time of (their) not being, they
couldn't even arise at the time of origination. Thus it is proven that (the origination of entities)
is not without a cause.
b.2 Origination is not caused; criticism of God as creator:
Not, however, that it has a cause. That is, in so far as a being such as God is imagined by
tīrthikas as a permanent cause, entities are not born from him – since they are seen to
originate gradually. For the gradual origination of an effect from a cause that is perfect is not
logical, on account of the fact that it (i.e. a perfect cause) is not dependent (i.e. on other
contributing causes). For a powerful, self-sufficient being such as God there is no dependence
on others. For there is no assistance by others, since He is permanent. And for one who is
unassisted dependence is illogical.
Therefore, because beings such as God are devoid of all capacity, they are truly without an
intrinsic nature. They are just like the son of a barren woman. For a real thing is capable of
causal efficacy. They have no capacity, by way of gradual (origination), with regard to any
effect whatsoever in the manner thought (by tīrthikas).
Nor also by way of simultaneous (origination). That is, having produced all effects at once, at
a later time of production also, if this one is capable of production, at that time again there
would have to be production of the (same) effect, just as before, in a repetition resulting from
the intrinsic nature of that capacity. Alternatively, if there is no such repetition, then (his)
impermanence would be entailed by the loss of (his) previous intrinsic nature.
Therefore there does not exist any such permanent thing. It was for just this reason the
Blessed One stated:
15
Again, O Mahāmati, superimposition based on attachment to uncreated entities,

beginning with the sky, cessation and nirvāṇa, is superimposition based on the unreal.
Therefore their origination from a permanent (cause) is not logical.
b.3 A non-eternal cause is also illogical:
Nor also (is origination possible) from an impermanent (cause). Given the unreality of the
past and future, birth on such a basis is not logical, since it implies causelessness. Nor is it
based on the present, because origination from that, either at the same time or at different
times, is illogical.
That is, it is not at the same time – since the effect, (would already be) produced by having
been made to arise at the same time as the cause, with which it would share the same intrinsic
nature.
Nor also at a different time – for if there is origination by way of an intervening time interval
(between cause and effect), then this would imply production from the past etc.
On the other hand, if origination occurred without an interval – if there was no interval
between individuals – then the momentariness of an aeon would be entailed, since all
moments would merge into a single moment. Just as with ultimate atoms – if completely
unified, this would entail that a lump is only a single atom. Thus if (joined) by one side, then a
moment would have to be composed of parts.
Nor do they originate from themselves, since this position is already covered by the position
of (origination) without a cause, and because of the contradiction of activity within an
individual thing.
Neither from both – since this would entail a double fault by partaking in both positions.
Therefore [all] these entities are, from the ultimate perspective, non-originated. But because
origination exists conventionally, there is no contradiction with any scripture.
And thus the Blessed One said:
16
Entities are born conventionally,

Ultimately they are without an intrinsic nature.
Error concerning entities without an intrinsic nature
is accepted convention.
And this logic was intended by the Blessed One in the Śalistamba and elsewhere, since he
(therein) denied birth from oneself, from another, from both and without a cause.
11. Other reasons. Criticism of the notion of matter (and atoms), of immateriality (vijñāna), of
external objects as being distinct from mind:
Alternatively it should be analyzed by logic as follows. Entities are of two sorts: those with a
material form and those that are immaterial.
But there, first of all, those with a material form, such as pots and so on, do not have a unitary
intrinsic nature, since material form is divisible into atoms. (And) a multiple intrinsic nature is
not logical, since the identity of a collection of atoms is not established for atoms aligned in
sequence and divided into directions like ‘in front’ and so on.
And since aside from single or multiple intrinsic natures there is no other possible intrinsic
nature for an entity, from the ultimate perspective these entities with material form are truly
without an intrinsic nature, just like forms perceived in a dream. And this was stated by the
Blessed One himself in the noble Laṅkāvatāra:
O Mahāmāti! Just as a cowhorn being divided into atoms does not remain, so too even
the atoms, being divided, do not retain the character of being an atom.
And those that are not material, being analyzed in just this way, are also definitely without an
intrinsic nature.
That is to say, one should accept that since an external object, such as blue, does not exist, the
immaterial aggregates such as consciousness and the rest (must) appear in the form of ‘blue’
out of their own capacity. And the Blessed One declared.
Material form is not outside, it is one's own mind that is seen outside.
17
And thus it is not logical that they have a singular intrinsic nature, since they appear under the
(two) forms of subject and object by way of appearing in a variety of aspects such as blue and
so on.
And an individual having a multiple form is not logical, since ‘one’ and ‘many’ are opposed.
Since any individual intrinsic nature whatsoever is unestablished, then a multiple form is also
illogical – since a multiple has the form of a collection of individuals.
If it is accepted that those false material forms and so forth appear as aspects there, then
consciousness also turns out to be false, since consciousness is not different in its form from
those. For there is no other form of consciousness apart from the form it has in appearing.
And material forms and so forth do not appear on their own. And since those which have been
shown to have the form of consciousness are untrue, it should be granted that all
consciousness is untrue. Therefore the Blessed One said:
Consciousness is like an illusion.
Therefore it is certain that all these entities are ultimately untrue, since they are empty of
either a singular or a multiple intrinsic nature. And this meaning was stated by the Blessed
One in the Laṅkāvatāra:
Just as a form in a mirror,

its oneness and otherness abandoned,
is seen but is not there,
so too is the being of entities.
“Oneness and otherness abandoned” means without oneness or otherness. And again it is
stated:
Analyzing with the intellect

an intrinsic nature is not found
Thus they are exposed,
inexpressible and without intrinsic nature.
18
12. Bhāvanāmayīprajñā
Thus having ascertained the real meaning by means of the wisdom of thinking, one should
generate the wisdom of meditation in order to make it directly perceptible. In the noble
Ratnamegha and elsewhere it is declared, “The meaning does not become perceptible merely
by studying a great deal.”
And experience belongs to those who practice. Moreover, without the arising of the light of
clearer knowledge, the darkness of obscuration is not properly abandoned. From doing a lot of
meditation, even upon an unreal object, a clearer knowledge arises. For example, (it arises)
for those who have completed (meditations upon) the inauspicious etc., as well as the entire
earth and so forth. What to speak of the real? In that way, because meditation bears the fruit
of a very clear knowledge, its fruitfulness is stated in the noble Samādhirāja:
For you, I illuminate and proclaim

Just as a man would think a great deal
so too a deep mind arises
by those thoughts dependent on it.
Therefore one who wants to directly perceive the truth proceeds in meditation.
13. Śamatha
In this regard, initially a yogi should generate tranquility in order to steady the mind. Since
the mind is tremulous, like water, there is no stability without a tranquil basis.
And a mind that is not concentrated cannot know reality as it is. Indeed the Blessed One states,
“One who has a concentrated mind understands reality as it is.”
Tranquility is more quickly accomplished for one who is established in the correct orientation,
who is free from acquisitiveness, whose morality endures through suffering and so on, and
whose energy has been activated. On account of this, the perfections beginning with
generosity are repeatedly described in the noble Saṃdhinirmocana and elsewhere.
19
Therefore, one who in this way is established in the prerequisites of tranquility – morality and
the rest – having made prostrations before all the Buddhas and bodhisattvas in a spot that is
pleasing to the mind, confesses faults and takes joy in merits.
Then, having oriented oneself towards great compassion itself, and sitting down on a
comfortable seat, with one’s body straight and in the lotus posture, this one who intends to
rescue the entire world should bring forth samādhi.
Now, at the outset, the object to be analyzed is the collection of all objects abbreviated in
terms of kind; one should fix the mind there. Again, summed up, the object is twofold – in
terms of division into material and immaterial. For a beginner it is appropriate to objectify in a
summary fashion in order to avoid the fault of distraction.
But if one is someone whose attention has been mastered, then having elaborated by way of a
division into aggregates, elements and so forth, one also objectifies in a detailed way. Thus in
the Saṃdhinirmocana the multifaceted meditation object for yogis is spoken of in terms of the
division of meditation objects into the eighteen kinds of emptiness and so on.
And in precisely this connection in the Abhidharma and elsewhere, out of kindness to sentient
beings, the Blessed One taught the division of an object in brief, in moderate detail, and in
detail – through the divisions of the material, the immaterial and so forth.
And the object should be counted as a collection of elements, aggregates and so forth, in order
to avoid exaggeration and underestimation. And then, having ascertained the collection of all
objects, again one should continuously direct the mind there. But if the mind should become
distracted owing to of passion and so on, then having recognized the distraction and having
pacified it by meditating on the topics beginning with impurity, one should again repeatedly
direct the mind right there. However the stage of meditating on impurity and so forth is not
written of (here), out of concern for too much detail in this text.
Now when one would see the mind dissatisfied in that situation, then one should develop
satisfaction there by seeing the advantages of samādhi. One should quell the dissatisfaction by
seeing the faults of distraction.
20
And when, overcome by sloth and torpor, the mind has sunk down because of a lack of clarity
in grasping the object, then having alleviated that sinking by meditating on a perception of
light or by focusing on qualities such as the delightful properties of the Buddha, one should
once again seize that very object even more firmly.
And if, in the meantime, one would see the mind excited from remembering past laughter,
enjoyment and so on, then one should quell the excitement by focusing on sobering topics
such as impermanence.
After that, one should again try to spontaneously engage the mind on the meditation object.
And when one would see the mind carrying its own distinct flavor and evenly engaged due to
its being cut off from sinking and excitement, then on the basis of relaxing one's effort one
remains equanimous. For if an effort were to be made when evenly engaged, this would
distract the mind. But when the mind remains settled for as long as one likes, spontaneously
engaged with the object there, then tranquility should be recognized as established. And this is
the general characteristic of all tranquility, since tranquility has the nature of one-pointedness
of mind only. Its object, on the other hand, is definitely not fixed. And this path of tranquility
has been explained by the Blessed One in the noble Prajñāpāramitā and elsewhere.
14. Six defects and eight counteragents.
This is expressed in nine words: “Here one places, stabilizes, grounds, settles, tames, pacifies,
subdues, unifies, and composes the mind.” There ‘places’ means that one binds (it) with a
meditation object. 'Stabilizes’ means that one proceeds continuously on the meditation object
right there. ‘Grounds’ means that having understood distraction one avoids it. ‘Settles’ means
that having avoided that distraction one again repeatedly places (it) upon the meditation object
right there. ‘Tames’ means that one gives rise to satisfaction. ‘Pacifies’ means that by seeing
the faults of distraction one thoroughly subdues dissatisfaction. ‘Subdues’ means that one
subdues the sloth and torpor that have arisen. ‘Unifies’ means that one makes an effort
towards a spontaneous engagement on the meditation object. ‘Composes’ means that one is
equanimous and evenly holds the mind that has attained balance. Such is the meaning.
21
Moreover, the sense of these words has been explained by previous scholars, as well as by
Maitreya.
In brief, there are six faults for every single samādhi: laziness, loss of the meditation object,
sinking, excitement, lack of exertion and overexertion.
Eight conditions of abandonment should be cultivated as their antidotes, namely: faith, desire,
effort, confidence, mindfulness, clear comprehension, willpower, and equanimity. Here the
first four are antidotes of laziness. That is to say, it is through a faith characterized by a firm
confidence in the virtues of samādhi that the yogi's longing arises there. Then, out of that
longing energy should emerge. Through the power of that energy one obtains mental and
physical capacity. Then, for one who is confident both in mind and in body the laziness
departs. Hence (those antidotes) beginning with faith should be cultivated for the removal of
laziness. Mindfulness is the antidote of ‘loss of the meditation object.’ Clear comprehension is
the antidote of sinking and excitement, since it is by its means that sinking and excitement are
correctly recognized. But when there is no alleviating the sinking and excitement, that is the
fault of a lack of effort; and as the antidote of that, willpower should be developed. When
sinking and excitement are alleviated and the mind carries itself calmly then there (can be) the
fault of overexertion. Then its antidote, equanimity, should be cultivated. The samādhi
accompanied by these eight conditions of abandonment is extremely effective. It brings about
qualities such as supernatural powers. Thus it is said in the sūtra:
One who is endowed with the abandonments develops the condition of supernatural
powers.
15. Dhyāna etc.
And this one-pointedness of mind obtains the designation, ‘absorption,’ ‘formless attainment,’
‘deliverance,’ and so on, on account being endowed with greater and greater capability and
from being united with the distinct qualities of its meditation object and so forth. That is,
when it possesses gross thought (mental application) and subtle thought (examination) (and is)
endowed with feelings of equanimity, then it is called ‘nearly capable’ (anāgamya). And
when it is separated from the thirst for sensual pleasure, endowed with [gross and subtle
thought] joy, bliss, and profound inner serenity, then it is called the first absorption.
22
After this, the first absorption without gross thought alone is called ‘intermediate absorption’
(dhyānāntara). When it is without gross thought and subtle thought, and free from thirst for
the stage of the first absorption – (but still) endowed with joy, bliss, and profound inner
serenity – then it is called the second absorption.
But when it is free from thirst for the second absorption, (and) endowed with bliss,
equanimity, mindfulness and clear comprehension, then it is called the third absorption. And
when it is free from thirst for the stage of the third absorption, without pain or pleasure, and
endowed with mindfulness and equanimity, then it is called the fourth absorption.
In this way among the superior domains and so on, which are the formless attainments and
deliverances, one should apply oneself according to the division of aspects of the meditation
object and so forth. Having stabilized the mind upon the meditation object in this way, one
should analyze by means of wisdom – since the complete removal of the seed of delusion
occurs on the basis of generating the light of knowledge. Otherwise, by means of samādhi
alone, there would be no removal of the defilements – as with the tīrthikas. Just as in the sūtra:
If one would cultivate this samādhi

but not also meditate on the feeling of Self
Defilements will again flare up from that,
just as in Udraka's samādhi.9
16. Method of meditation according to the Laṅkāvatāra; vicāra on the dharmas (no object, no
subject), etc.
In this connection, the process of meditating with wisdom is briefly taught in the noble
Laṅkāvatāra:
Having ascended to mind-only

one would not conceive an external object
Having dwelt on the meditation object of suchness
one would transcend the mind-only
Having transcended the mind-only
one would transcend nonappearance
9
Samādhirājasūtra 49:19-26. Udraka Rāmaputrah, one of the renunciant Siddhartha's
teachers.
23
Dwelling in the state of non-appearance

the yogi sees the Mahāyāna
The effortless condition
pacified, is purified by prayers
He sees the best knowledge
from which the Self has gone out
by means of nonappearance.
The meaning here is as follows. First of all the yogi should analyze (vicārayet) those dharmas
having a material form, imagined by others as being external objects, “Are these other than
consciousness, or is it this consciousness itself appearing in that manner – just as in dream-
state?” In that regard (i.e. if the position held is that they exist) outside of consciousness, he
should break them down into atoms.
And analyzing the atoms in terms of parts, the yogi does not see those objects. Not seeing
(them), he understands, “All this is indeed mind-only, an external object does not exist.” And
thus, “Having ascended to mind-only, one would not conceive an external object.” The
meaning is that he would abandon conceptualizations of dharmas that have a material form.
He should analyze based upon the non-apprehension of those things that are in principle
apprehensible. Thus having broken down dharmas with a material form, he should break
down those without material form. There, that too is mind-only; when an object does not exist,
a subject is not logical – because of the dependence of subject upon object. Therefore one
should analyze as follows: “The mind separated from the object and the subject is precisely
the non-dual mind.” (And) with respect to the characteristic of non-duality -– “Having dwelt
on the meditation object of suchness, one should transcend the mind-only.” The meaning is
that one should go beyond the subjective aspect; one should dwell in the knowledge of non-
duality that is without the appearance of duality.
Thus having transcended the mind-only, so too one should transcend even the knowledge that
is without the appearance of duality. And when the subject and object are false on account of
the unacceptability of the birth of entities from themselves (or) from another, one should
analyze thus: “Its truthfulness (i.e. the knowledge that is without the appearance of non-
duality) is illogical, since it is not separate from those.”
24
The meaning is that there too one should abandon attachment to the objectivity of this
knowledge of non-duality; one should remain in the knowledge that definitely has no
appearance of non-dual knowledge. When this is so, one is established in the practice of the
lack of intrinsic nature of every dharma.
One who is established there enters into non-conceptual samādhi by entering into ultimate
truth. And thus, when the yogi is established in the knowledge that has no appearance of non-
dual knowledge, then, due to his being established in the ultimate truth, he sees the Mahāyāna.
17. Meditation on the Absolute.
It is this seeing of ultimate truth which itself is called the Mahāyāna. The seeing of ultimate
truth is itself a non-seeing – which occurs when there is a vision based on genuine knowledge
for one observing all dharmas with the eye of wisdom. And thus it is said in the sūtra, “What
is the seeing of the ultimate truth? It is the non-seeing of all dharmas.” Here it is just this kind
of non-seeing that is intended, not the non-seeing which is from lacking a condition – as with
those who are blind by birth or whose eyes are closed, or which is based on a lack of attention.
For there is no abandonment of the mistaken inclination of attachment to entities on that basis.
A yogi would remain truly unliberated from the arising of a multitude of defilements i.e.
passion and so forth, which are rooted in attachment to entities – just as is the case for one
who has emerged from a condition like the 'unconscious state of attainment.' Passion and so
forth, rooted in attachment to entities, are described in the noble Satyadvayanirdeśa and
elsewhere.
But when it is said in the Avikalpapraveśadhāraṇi, "On the basis of non-attention

(amanasikāra) he sets aside the signs of material form and so forth," the non-attention
intended, which is a non-apprehension (anupalambha) based upon discriminating with
wisdom, is not the mere absence of attention (manasikārābhāvamātra).
For beginningless attachment to material form and so forth is not removed by the mere
abandonment of attention, as in the unconscious state of attainment etc. On the contrary, when
there is no removal of doubt and there are previously apprehended material forms etc, it is not
possible to avoid attention based on attachment (to those forms) – just as there is no
avoidance of burning when there is no avoidance of fire.
25
In this way, these false conceptualizations, i.e. material form and so forth, are not to be
manually extracted from the mind like a thorn etc., pulled out by hand. What then? Is it not by
the disappearance of the seed of doubt? And the seed of doubt vanishes only when there is the
light of samādhi of a yogi who is observing with the eye of wisdom – on account of the non-
apprehension of those previously apprehended material forms etc., that had taken on the
character of the apprehensible – just like the cognition of a snake in a rope. Thus with the
disappearance of doubt, it is possible to avoid paying attention to the signs of material forms
and so forth, but not otherwise.
Indeed, otherwise, if there were no light of samādhi and no vision with the eye of wisdom, the
yogi’s doubt regarding the existence of material form and the rest, would not be settled – just
as for a man stuck down in a dark well with regard to pots and other items in a house. And
because of its not stopping, one's irrational attachment to false material forms and so forth
would continue – just as for someone with the flaw of an uncured eye disease (timira). It
couldn't be stopped by anyone.
Therefore taking hold of the mind with the hand of samādhi and employing the sword of very
subtle wisdom, one should extract from the mind the seed of false conceptualizations
beginning with material form. When this happens, false conceptualizations do not grow in the
mind again, since they are without roots – just like trees uprooted from the ground.
On just this basis, that the Blessed One taught the path that carries the union of tranquility and
insight in order to remove the obscurations, since these two are the causes of perfect non-
conceptual knowledge. Thus it is said:
With the establishment of morality

comes the attainment of concentration
And on the basis of attaining concentration
wisdom is cultivated
Through wisdom
knowledge becomes pure
For one whose knowledge is pure
morality is perfected.10
10
From the Ratnakūṭa (Kāśyapaparivarta). Ref. Goshima: 20.
26
So it is that when the mind is made steady upon the meditation object by means of tranquility,
then the light of genuine knowledge arises for one who analyzes with wisdom – and
obscuration is dispelled, just like darkness when a light is shining.
Therefore because these two are established as mutually compatible in relation to the
emergence of genuine knowledge, like the eye and light, there is no opposition between them,
as there is between light and darkness. For samādhi does not have the nature of darkness.
What then? Does it not have the character of one-pointedness of mind? The statement: “And
he who is concentrated knows reality as it is,” implies that it is entirely consistent with
wisdom, and is not opposed. It follows that for one who is concentrated, who is observing
with wisdom, there must be a non-apprehension of all dharmas. That itself is the highest non-
apprehension. And in this way the yogis' condition, marked by profound stability, is
‘effortless’ – because there is nothing higher than that to be seen. It is ‘pacified’ because of
the pacification of conceptual proliferation, which is characterized by conceptions of being
and non-being, and so forth. Thus when a yogi observing with the eye of wisdom does not
apprehend any intrinsic nature of entities, then a conception of being does not arise for him. If
at some time an entity is seen, then when this is so, a conception of non-being occurs by its
denial. But when a yogi observing with the eye of wisdom does not apprehend any being
throughout the three times, then how can he form a conception of non-being through denial?
Thus it is certain that other conceptualizations also do not arise for him at that time because of
the pervasion of all conceptualizations by conceptions of being and non-being, and because
when is no pervader there is no possibility of that which is to be pervaded. This itself is the
yoga of the highest non-conceptualization.
18. Definite Elimination of kleśa- and jñeya- āvaraṇa.
For the yogi who is established in this state, afflictive and cognitive obscurations are truly
abandoned, since all conceptualizations have come to an end. Hence in the noble
Satyadvayanirdeśa Sūtra and elsewhere the root cause of afflictive obscuration is described
by the Blessed One as an error (viparyāsa) concerning the being etc., of non-originated,
unobstructed beings.
27
And on the basis of abandoning all conceptualizations of being and so forth by means of this
repeated yogic practice, one abandons the root of the afflictive obscurations, the nature of
which is ignorance and whose error reaches every entity.
Thus afflictive obscuration is completely removed on the basis of its being cut off at the root.
Thus it is declared in the Satyadvayanirdeśa:
“How, Mañjuśri, are the defilements disciplined? How are the defilements fully
known?" Mañjuśri said, "From the ultimate perspective, with regard to all of these
dharmas which are really unborn, unoriginated and without substance there is a false
attribution (asadviparyāsaḥ) owing to conventions. On the basis of that false
attribution, there is imagination and conceptualization (saṃkalpavikalpa). From that
imagination and conceptualization comes improperly grounded attention
(ayoniśomanasikāra). Out of improperly grounded attention there is a superimposition
of self (ātmasamāropaḥ). From the superimposition of self, there is the emergence of
views (dṛṣṭiparyutthāna). On the basis of the emergence of views, the defilements
advance. But he, O Son of the Gods, who knows all dharmas to be really unborn,
unoriginated and without existence – such a one is ultimately free from error. And he
who is ultimately free from error is without conceptualization (avikalpa). And one
who is without conceptualizations has the proper grounding (yoniṣaḥ prayukta). And
for one who has the proper grounding, the superimposition of a self does not occur.
And for one to whom the superimposition of a self does not occur, there is no
emergence of views. Ultimately there is no emergence of any view, all the way up to a
view of nirvāṇa. Thus the defilements of one who dwells in nonorigination should be
seen as completely tamed. This is called the discipline of the defilements. Devaputra,
when one ultimately knows, by means of the knowledge that is without appearance,
that the defilements are really empty, really without being, really without a
phenomenal sign then, Devaputra, the defilements are fully known. In this context, as
an example, Devaputra, one who understands a type of snake neutralizes the poison of
that snake. Just so, Devaputra, for one who understands the origin of defilements, the
defilements are completely neutralized.” Devaputra said, “What, O Mañjuśri, is the
origin of the defilements?”
28
The reply came, “Ultimately it is this imagination with respect to all dharmas, which are
really unborn, unoriginated, and without being, that is the origin of defilements.”
And because all error is pervaded by the error with respect to being, on account of the
removal of all error when that is removed, cognitive obscuration is also truly removed by this,
since obscuration is defined in terms of error.
And when cognitive obscurations are removed, then because there is no obstruction the light
of knowledge for yogic perception emerges, unimpeded anywhere – like a sunbeam through a
sky whose covering of clouds has retreated. In this way, consciousness has the form of light
upon the nature of things. But when there are obstructions, it doesn't illuminate anything at all,
even close at hand. When obstructions are absent, however, then from gaining such an
inconceivable power, why indeed would it not illuminate every single thing just as it is?
On this basis, by knowing all things just as they are, in terms of conventional and ultimate
forms, omniscience is obtained. Thus when there is the removal of obscurations and the
realization of omniscience, precisely this is the highest path. For the two obscurations are not
truly abandoned by the path of the śrāvakas etc., on account of their non-abandonment of
error. And so it has been stated in the noble Laṅkāvatarasūtra:
Others indeed, having seen all dharmas dependent on causes, have the idea that there
is nirvāṇa even in what is not nirvāṇa. Because they do not see the selflessness of
dharmas, Mahāmati, for them there is no liberation. Mahāmati! One who belongs to
the class having the realization of a śrāvaka has the idea of a final emancipation in
what is not the final emancipation. In such a case, Mahāmati, one should practice in
order to purify false views.
And this is why the Blessed One spoke of only one vehicle, since there is no liberation by any
other path. The path of the śrāvakas was only taught with the intention of getting started. So it
is that by contemplating, “Indeed this is only the aggregates; there is no self,” the śrāvaka
enters into the view of the selflessness of the personality. One enters into the view of the
selflessness of external objects held by the Vijñānavādins by contemplating, “The three
worlds are representation-only.”
29
But through this, from the entrance to selflessness of this non-dual knowledge, one has
entered the ultimate truth. But the entrance into representation-only is not itself the entrance
into truth, as was mentioned earlier. And in the noble Lokottaraparivarta it is stated:
Moreover, Jinaputra, one realizes the three realms to be mind-only, and that mind
realizes because it is without middle or extremes.
The mind is without middle or extremes on account of the nonexistence of the two ends
defined as origination and dissolution, and of the middle, which is defined as endurance.
Therefore precisely the entrance to non-dual knowledge is the entrance to truth. And how is
this profound state of yogis purified? It is said, “It is purified by prayers.” The prayer of the
bodhisattva is to benefit all beings through great compassion. Thereafter, on the basis of that
prayer, which is founded on wholesome habitual practices such as ever-expanding generosity,
great compassion becomes purified. Because of this, even when there is knowledge of all
dharmas' lack of intrinsic nature, the needs of all beings are not neglected:
As long as there is saṃsāra, undefiled by the faults of saṃsāra, they remain.
But how is (this state) ‘without effort’ (and) ‘pacified’? Here the cause is spoken:
He sees the best knowledge, from which self has gone out, by means of nonappearance.
This is because even the knowledge characterized by non-duality, which is ultimately

accepted as best by non-dualists, the yogi sees as devoid of self, without an intrinsic nature –
by means of a knowledge that is without the appearance of non-duality. Hence it is without
effort since there is nothing else to see; it is pacified because of the absence of all
conceptualization.
19. Absolute and conventional: paramārtha and saṃvṛti.
Now here, if it is asked, “Who is this yogi who sees?” – ultimately there isn't anyone with an
independent self or the likes thereof, nor any yogi at all who sees. But conventionally, just as
consciousness itself exists by virtue of the mere arising of cognitions of aspects of sense
objects such as material forms, so too, according to custom one says: “Devadatta sees
Yajñadatta through cognition,” even though there does not exist any self whomsoever, etc.
30
So here too, cognition itself arising without the appearance of non-dual knowledge is
designated thus: "One sees by a knowledge without appearance." It is not the case that when
all dharmas ultimately lack an intrinsic nature, conventionally the knowledge of the yogis or
other ordinary knowledge is not sought. And so it is said in the noble Satyadvayanirdeśa
Sūtra:
Although ultimately one is entirely without being

conventionally one cultivates the path.
Otherwise, how could there be a distinction between ordinary people and śrāvakas,
pratyekabuddhas, bodhisattvas and so on? However, that for which a cause does not exist
even conventionally also does not arise conventionally – just like a hare's horn and so on. But
that for which a cause exists, although ultimately untrue, definitely coarises – just as do
illusions, reflections etc. And even though conventionally such illusions do arise
interdependently, ultimately there is no implication of substantiality (vastutva), since that
(notion) does not stand up to analysis. Hence the entire world is like an illusion.
In that connection, just as for sentient beings the illusion of birth proceeds from the power of
the illusions which are the actions and defilements, so too for yogis the illusion of yogic
knowledge proceeds from the power of the illusions which are the accumulations of merit and
knowledge! Thus the noble Prajñāpāramitā Sūtra states:
Someone is an apparition of a śrāvaka, someone an apparition of a pratyekabuddha,

someone an apparition of a bodhisattva, someone an apparition of a Tathāgata.
Someone is an apparition of actions, someone an apparition of defilements. Through
such enumeration, Subhūti, all dharmas have arisen as apparitions.
But this is the distinction between yogis and common people: they are like magicians who,
from understanding that illusion as it really is, do not become attached to it as real. It is
because of that they are called yogis. Those who take a trick to be truth, like childish, ordinary
people with regard to that illusion, are called ‘childish’ because of their attachment to error.
Thus there is no contradiction here.
31
As the noble Dharmasaṃgīti states:
Just as a magician tries to liberate some apparition

yet has no attachment to this apparition
because of his previous knowledge
So too one who has crossed over to Awakening
having known the three realms to resemble an apparition
equips himself for this previously known world
for the sake of living beings.
20. Progress in meditation, yuganaddhamārga.
Thus, through this process, one should meditate on the truth. And here, as before, one should
quell any sinking, excitement and so on that may have arisen. But when knowledge is
engaged spontaneously, without sinking or excitement, upon the meditation object which is
the lack of intrinsic nature of all dharmas, then the path that carries the union of tranquility
and insight is perfected. Then as much as one can, one who is established in the stage of
zealous conduct should meditate with the power of zeal. Afterwards, having broken one's
meditation posture as one wishes, and having arisen, one should again think: Even if all these
dharmas are ultimately without intrinsic nature, they are nevertheless established
conventionally! This was stated in the noble Ratnamegha:
How does a bodhisattva become skillful in selflessness? Here, O Kulaputra, the

bodhisattva discerns material form by means of genuine wisdom, he discerns feeling,
perception, mental formations and consciousness. Discerning form, he does not find
the production of form, nor does he find its cessation, nor does he find its origin. Thus
he does not find the production of feeling, perception, mental formations or
consciousness. Nor does he find their cessation. Nor does he find their origin. But this
is so from the ultimate perspective, by way of the wisdom that abides in non-
origination – not by way of conventionally designated intrinsic nature.
And thus those with childish intellects undergo all kinds of suffering wandering around in
saṃsāra because of their mistaken attachment to entities that are without an intrinsic nature.
Having oriented oneself towards great compassion itself, one should thus resolve, “I will act
in such a way that once I have obtained omniscience I would make their true nature
32
(dharmatā) known to them.” Then having performed offerings and hymns of worship to all
the Buddhas and bodhisattvas, one should offer the prayer of the noble Bhadracaryā. In that
way, one advances towards the full acquisition of the accumulations of merit [and knowledge],
beginning with generosity, of which the womb is emptiness and compassion. Thus the noble
Dharmasaṃgīti states:
The great compassion for beings possessed by the bodhisattva who sees reality as it is
proceeds [and he thinks], “For the sake of all beings I should perfect this doorway of
samādhi through which there is a vision of all dharmas as they really are. (12) One
who is compelled by that great compassion, having fulfilled the three teachings of
exalted morality, exalted mindfulness, and exalted wisdom is fully awakened to
unsurpassed, perfect Awakening.”
Exactly this is the bodhisattvas' path that carries the union of wisdom and method: that even
while viewing the ultimate they do not cut off the conventional. And those unmistaken ones
who do not cut off the conventional, for whom great compassion comes first, advance into
action for the benefit of all beings.
*Tibetan (D.98.2-5) moves the following passage to end of section 21, below *
****************
Now it might be said that adhering to method is impossible in a state of world-transcending

wisdom. However the bodhisattva, like a magician, remains true at the time of adhering to
method. On this basis, due to his world-transcending knowledge, a discipline-based wisdom
that is connected the ultimate truth of things as they are, definitely co-arises(?). Thus
there definitely exists a path that carries the union of wisdom and method. And the noble
Akṣayamatinirdeśa states that the path carrying the union of wisdom and method should be
followed with unfailing concentration.
****************
33
According to the noble Ratnamegha:
How does a bodhisattva become skillful in the Mahāyāna? Here the bodhisattva
studies in all the areas of training, even though he does not apprehend a path of
training. And what he studies also is not apprehended. And the one who is taught, he
too is not apprehended. And it is by way of that reason, that cause, that condition that
he does not fall into annihilationism.
21. Pratipatti.
And it is stated in the noble Dharmasaṃgīti:
What is the bodhisattvas' practice? Whatever the bodhisattvas' bodily action, whatever
the vocal action, whatever the mental action – owing to the precedence of great
compassion, it is undertaken for the benefit of all beings.
The superior power of great compassion stands upon a superior disposition towards all
sentient beings' pleasure and welfare. One who is disposed towards welfare (of
sentient beings) thus recognizes: “I must put into practice the practice that brings
about the welfare and pleasure of all beings.”
For such a one, the practice is discerning the aggregates to be like an illusion and yet
not seeking the abandonment of those aggregates. The practice is discerning the
elements to be like a snake and yet not seeking the abandonment of the elements. The
practice is discerning the sense-spheres to be like an empty village and yet not seeking
the abandonment of the sense-spheres. The practice is discerning material form to be
like a ball of foam and yet not relinquishing the creation of a Tathāgata's form-body.
The practice is discerning feeling to be like bubbles and yet not failing to begin the
discipline of the producing the blissful attainments, which are the absorptions and
concentrations of the Tathāgatas. The practice is discerning perception to be like a
mirage and yet there is no lack of the practice of the perception producing the
Tathāgatas' knowledge. The practice is discerning mental formations to be like a
banana tree and yet there is no lack of the practice of mental formations that are the
qualities of the Buddha.
34
The practice is discerning consciousness to be like an illusion and yet there is no lack of the
practice producing the actions of body, speech and mind that are the forerunners of
knowledge.
In this way it is stated in innumerable sūtras that one should pursue a practice that has the
form of wisdom and method.
* Tibetan places passage from section 20 (above) at this point.
22. The stages: adhimukticaryā.
Thus through this process, having constantly honoured the bodhisattva's wisdom and method,
twelve distinct states arise on the basis of being developed through practice over the long-
term. Those very states are arranged as levels because they are the bases for progressively
higher virtues – from the level of zealous conduct right up to the level of a Buddha.
In this context, as long as one does not directly experience the truth of the selflessness of the
person and dharmas, it is only a very intense zeal. Unshakable by the likes of Mārā, when one
meditates on truth with the power of zeal, then the level of zealous conduct is established on
the basis of intense zeal. Even though the bodhisattva existing at this level is still an ordinary
person, he has completely passed beyond all the calamities of a fool and is endowed with
virtues like the innumerable samādhis, the dhāraṇis, the deliverances, the supernatural powers
and so forth. This is related in the noble Ratnamegha.
35
And just for this (level), four degrees of penetration are distinguished by way of the tetrad of
soft, middling, strong and stronger. That is, when the light of knowledge arises [from
meditating on the selflessness of all dharmas] to the extent that it is clearly visible, then this is
the degree of penetration called ‘Become Warm’. And that, here in the Mahāyāna, is called
‘The Samādhi Reaching the Light.’ But when that very light of knowledge becomes
moderately evident, then it is the degree of penetration called ‘The Summit’, which is called
‘The Samādhi of Expanded Light.’ But when a very clearly visible light of knowledge in
which there is no appearance of external objects is generated – then, because it abides on
representations only, it is the degree of penetration termed ‘Patience’. And it is called ‘The
Samādhi Which Has Entered One Domain’ because one has entered the non-apprehension of
the object's aspects. But when one would dissolve the non-dual knowledge which is devoid of
the forms of the object and subject, then this is the degree of penetration designated ‘The Best
Worldly Condition’. And this is called ‘The Samādhi Without Interval’ because, in fact,
immediately following it one enters into the truth. Up to this point then, the stage of zealous
conduct.
23. The ten bhūmis and the Buddhabhūmi.
But the other levels, in brief, are established on the basis of fulfilling eleven limbs. Now to
begin with, the first level is established on the basis of fulfilling the limb that is the realization
of the truth of the selflessness of persons and dharmas.
In this regard, when upon completing ‘The Best Worldly Condition’ a clearer knowledge
arises for the first time ever – superior, transcendental, devoid of all conceptual proliferation,
directly perceiving the lack of intrinsic existence of all dharmas – then, due to becoming
faultlessly certain of the truth (samyaktvanyāma)11 there is the arising of the path of seeing,
and thus on this account the bodhisattva has entered the first level. Thus at this level, the
bodhisattva is joyful by reason of realizing for the first time the truth that had not been
realized. Hence this level is called ‘The Joyful’. And here the one hundred and twelve
defilements that are fit to be abandoned by seeing disappear.
11
According to Edgerton’s dictionary (298) this refers to the assurance of nirvāṇa; also
see: Abhk 923.
36
The remaining levels, however, constitute the path of development. In them sixteen
defilements belonging to the three worlds that are to be abandoned by development are
eliminated. And at this level the bodhisattva's perfection of generosity is exceedingly
powerful on account of his acting in the interests others just as himself, on the basis of
knowledge [that realizes the Dharma-element]. But even for the bodhisattva who realizes the
truth, verily, so long as he cannot become one who abides with a clear comprehension of
subtle moral transgressions, that long (it remains) the first level. But when he can, then from
the fulfillment this limb the second level is established.
Hence at this level the perfection of morality is exceedingly powerful because there is no
performance of subtle moral transgressions. This level is called ‘The Stainless’ on account of
the departure all the stains that come from moral indiscipline. He turns into one who abides
with a clear comprehension of subtle moral transgressions. (But) so long as he cannot
completely grasp the meaning as it was heard and attain the whole worldly samādhi, then it is
merely the second level. When he can, then from the fulfillment of this limb the third level is
established.
And at this level the bodhisattva's perfection of patience is exceedingly powerful on account
of enduring every suffering in order to achieve the whole worldly samādhi by grasping what
has been heard. Because of attaining those samādhis this level is called ‘The Luminous,’ since
it creates an immeasurable light of knowledge that transcends the world. But so long as the
one who achieved all the worldly samādhis cannot repeatedly dwell in the factors that aid
Awakening just as they were achieved, and also cannot make the mind equanimous in
connection to all the attainments, that long it remains the third level. But when he can, then
from the fulfillment of this limb the fourth level is established.
At this level the bodhisattva's perfection of energy is exceedingly powerful because of his
continuously persisting with the factors that aid Awakening in order to proceed beyond the
turbulence of body, speech and mind. And this level is called ‘The Radiant’ owing to the
flaring of the flame of the factors that aid Awakening, a flame that is capable of incinerating
all the fuel of the defilements. He becomes someone who continually dwells in the factors that
aid Awakening.
37
Meditating on the (noble) truths, so long as he cannot reorient the mind that faces nirvāṇa and
does not face saṃsāra, and cannot cultivate the factors that aid Awakening collected under
method, that long it remains the fourth level. But when he can, then from the fulfillment of
this limb the fifth level is established.
Hence at this level the state of practice (?) that is meditation upon the aids to Awakening
collected under method is conquered with great difficulty; therefore it is called ‘Very Hard to
Conquer.’ And at this level the perfection of meditative absorption is exceedingly powerful
owing to increasing meditation on the aspects of the noble truths. And he turns into someone
who dwells extensively on the aids to Awakening collected under method. So long as he
cannot attain the signless abiding owing to the mental continuum being filled with sorrow
from discerning of the activities of saṃsāra, that long it remains the fifth level. When he can,
then from the fulfillment of this limb the sixth level is established.
And at this [level] the bodhisattva's perfection of wisdom is exceedingly powerful on account
of dwelling in meditation upon dependent origination. Thus from the unexcelled quality of the
perfection of wisdom he exists at this level manifesting the teachings of the Buddha.
Therefore it is called 'The Manifest'. He becomes one who has reached the signless abiding.
(But) so long as he cannot attain the signless abiding without interruption, that long it remains
the sixth level. When he can, then from the fulfillment of this limb the seventh level is
established.
But at this level the bodhisattva understands all signs as signless and does not oppose the
designation that is made in signs. Hence at this (level) the perfection of method is exceedingly
powerful. And this level is 'Far Going’ due to its going very far because of its close contact
with the effortless path. He becomes one who continuously abides in the signless. (But) until
he can attain the signless abiding that carries itself effortlessly, it remains the seventh level.
When he can, then from the fulfillment of this limb the eighth level is established.
And at this [level] the perfection of vows is exceedingly powerful by reason of effortlessly
joining with the aids of virtue.12 And this level is called ‘Immovable’ on account of its quality
of not wavering with effort for the signless.
12
Edgerton 188. kuśalapakṣa - the side of virtue, good morals.
38
He becomes one who dwells effortlessly upon the signless. (But) so long as he cannot become
an authority on all Dharma instructions of every kind, according to divisions such as
synonyms, etymologies and so on, that long it remains the eighth level. When he can, then
from the fulfillment of this limb the ninth level is established.
And at this [level] because of possessing excellence in the power of wisdom, the bodhisattva's
perfection of power is exceedingly powerful by reason of gaining distinction in the analytic
sciences.13 And on account of the distinction of gaining a faultless intellect through
skillfulness in Dharma instructions of all kinds, the level is called ‘Praiseworthy Intellect.’
And at this level he becomes one who obtains the set of four analytic sciences. (But) so long
as he is unable to display Buddha-fields, retinues, magical projections and so on, and cannot
enjoy the complete teaching and ripen beings, that long it remains the ninth level. When he
can, then from the fulfillment of this limb the tenth level is established.
And at this [level] the bodhisattva's perfection of knowledge is exceedingly powerful owing
to his possessing excellence in knowledge for the sake of ripening sentient beings through
magical projections and so forth. And this is called the ‘Cloud of Teachings’ owing to the
downpour of teachings on endless world-realms by clouds of Dharma instructions.
There is also an arrangement of the levels in terms of other classifications such as the
aggregates, purifications and so forth – (but) this is not written of (here) out of fear of detail in
this text.
Even though he has obtained supernatural powers such as magical creation, so long as he can
not give rise to unattached, unimpeded knowledge of all kinds with regard to all knowable
objects, that long it remains the tenth level. When he can, then from the fulfillment of this
limb the Buddha-level is established. And the excellence of this level is explained in the noble
Saṃdhinirmocana:
On account of going to the highest limit of all accomplishments of every kind, there is
no other circumstance higher than this Buddha-level.
13
Four: dharma, artha, nirukti, pratibhānam. Edgerton 370, La Vallée Poussin Abhk.vii89ff
39
But a division on the qualities of this Buddha-level cannot be related in any way, not even by
the Buddhas. Since that (level) is immeasurable, how then (could it be related) by the likes of
me? Just as was expressed in the noble Gaṇdavyūha:
Even deeply penetrating, one cannot realize a fraction of the qualities of the self-
existent. For the excellences of the Buddha are unthinkable.
But this much it is possible to say briefly here14 as the Process of Meditation for bodhisattvas
by the renowned Venerable Kamalaśīla is concluded:
The Tathāgata taught the cause of dharmas that have a causal origin, as well as their
cessation. The one who speaks thus is the great renunciant.
14
From this point T. gives: Having reached the condition wherein all faults have departed, the Blessed
Buddhas who have gone to the limit of attaining the benefit of self and others, abide in the Dharmakāya
effortlessly working to benefit of the entire world by means of their complete enjoyment and emanation
bodies, remaining as long as saṃsāra exists. Therefore the wise should generate faith in the Blessed Ones who
are the sources of all virtue, and should strive to accomplish their virtues by whatever means. As for the
division of the three bodies, it is not written of here out of concern for too much detail in the text. By
following the system of the sūtras, and by speaking well of this path of the Buddha's sons, I have obtained
great merit. By this may the foolish world quickly reach the highest wisdom. By the order of the World-ruler
and King of the Gods Kamalaśīla made thissummary of the process of meditation. The first Bhāvanākramaḥ is
completed.
40
Selected Bibliography
I. Sanskrit and Tibetan editions:

Bsgom pa'i rim pa. sDe dGe Tibetan Tripitaka bsTan 'gyur. No. 3915 [22a1-41b7], No.
3916 [42a1-55b5], No. 3917 [55b6-68b7]. Tokyo: 1979.
Goshima, Kiyotaka. The Tibetan Text of the Second Bhāvanākrama, Self-published,
Showado Printing, Kyoto: 1983.
Namdol, Gyaltsen. Bhāvanākrama of Ācārya Kamalaśīla (Tibetan Version, Sanskrit
Restoration and Hindi Translation). Bibliotheca Indo-Tibetica Series - IX. Sarnath:
Central Institute of Higher Tibetan Studies, 1985. Second edition 1997.
Tucci, Giuseppe. Minor Buddhist Texts, Part II, First Bhāvanākrama. Rome: Serie
Orientale Roma ix. 2, 1958 (repr. Kyoto, Rinsen Book Co., 1978; Delhi, Motilal
Banarsidass, 1986). Skt. Text: 187-229, T. Text: 229-282.
––– Minor Buddhist Texts, Part III, Third Bhāvanākrama. Roma: Instituto Italiano per il
Medio Ed Estremo Oriente, 1971.
II. Modern Translations

- First Bhāvanākrama:
Bhāvanākrama. (1974) Stephen Beyer (trans.) in The Buddhist Experience: Sources and
Interpretations. Encino and Belmont, CA: Dickenson Publishing Company: 99-115.
La progression dans la meditation: Bhāvanākrama de Kamalaśīla .(1977) Trad. du sanscrit
et du Tibetain par Jose van den Broek. Bruxelles: Publications de L'Institut Belge des
Hautes Études Bouddhiques Serie "Études et Textes", No. 6.
- Second Bhāvānakrama:
Stages of Meditation. (2001) The Dalai Lama. Trans. by Ven. Geshe Lobsang Jorhen,
Losang Choephel Ganchenpa, and Jeremy Russell. Ithica: Snow Lion Publications.
The Stages of Meditation: Middle Volume. (1998) Trans. by Ven Geshe Lhundub Sopa,
Ven. Elvin W. Jones and John Newman. Madison, Wisconsin: Deer Park Books.
- Third Bhāvanākrama:
The Third Process of Meditative Actualization. (1979) Robert F. Olson and Masao
Ichishima. So Go Bukyo Kenkyu Jo, Taisho University.
41

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The Process of Meditation I1

[2 Homage to Manjuśrī the Youth!

The Bhāvanākramaḥ is set forth, in brief,

1. Great compassion is of primary importance to the bodhisattva; universality of pain;

Furthermore it is said in the noble Akṣayamatinirdeśa:

Moreover, Venerable Śaradvatīputra, the bodhisattvas' great compassion can never

And as the noble Gayāśīrṣa states:

Therefore, because of [great] compassion there is absolutely nothing that imparts

2. How compassion should be meditated upon.

3. It helps the thought of Awakening (bodhicitta).

Having looked upon beings – unprotected, defenseless, without refuge; having

4. The thought of enlightenment (bodhicitta):

The merit (arising) from bodhicitta

5. Wisdom and Method, prajñā and upāya, must be realized jointly.

And this is stated in the noble Samādhirāja:

6. Wisdom and Method

Method is attracting knowledge; wisdom is discerning knowledge.

And it is said in the noble Śraddhābalādhāna:

What is skillfulness in method? It is the bringing together of all dharmas. What is

7. No contradiction can be discovered in the scriptures.

And it is also affirmed in the Vairocanābhisaṃbodhi Sūtra,

8. Apratiṣṭhitanirvāṇa; it can be explained only if there is cooperation of wisdom and method.

By wisdom, the extreme of superimposition is abandoned; by method, the extreme of denial is

The Tathāgatas' production through wisdom and method should be understood as

Now, again it is stated:

9. Prajñā: śrutamayī, cintamayī, bhāvanāmayī.

If one discerns dharmas without self

10. The non-origination of all things is ascertained by a) āgama and b) yukti.

First, from the scriptures – it is declared in the noble Dharmasaṃgīti:

Non-origination is the truth, other teachings are false.

And it is said in the noble Buddhasaṃgīti:

What is the fundamental inquiry? What is the foundation? It is said: nonorigination is

And again it is said right there:

Owing to (their) emptiness of an independent character it is said, 'O Subhūti, material

And it has also been acknowledged in the Hastikakṣya:

An entity is not found

The Pitāputrasamāgama states:

All of these dharmas, all are the same

b.1 Origination is not uncaused:

b.2 Origination is not caused; criticism of God as creator:

Again, O Mahāmati, superimposition based on attachment to uncreated entities,

Therefore their origination from a permanent (cause) is not logical.

b.3 A non-eternal cause is also illogical:

And thus the Blessed One said:

Entities are born conventionally,

Consciousness is like an illusion.

Just as a form in a mirror,

Analyzing with the intellect

For you, I illuminate and proclaim

14. Six defects and eight counteragents.

15. Dhyāna etc.

If one would cultivate this samādhi

Having ascended to mind-only

Dwelling in the state of non-appearance

17. Meditation on the Absolute.

But when it is said in the Avikalpapraveśadhāraṇi, "On the basis of non-attention

With the establishment of morality

18. Definite Elimination of kleśa- and jñeya- āvaraṇa.

Thus it is declared in the Satyadvayanirdeśa:

As long as there is saṃsāra, undefiled by the faults of saṃsāra, they remain.

This is because even the knowledge characterized by non-duality, which is ultimately

19. Absolute and conventional: paramārtha and saṃvṛti.