Vimalamitra, Lozang Jamspal - The Stages of Meditation
Vimalamitra, Lozang Jamspal - The Stages of Meditation
Vimalamitra, Lozang Jamspal - The Stages of Meditation
by
Vimalamitra
ISBN- 81-901230-0-9
The picture on the front cover is of the Mother of Perfection of Wisdom, Prajiiapiramiti from a
mural i!l Alc~i Sumtsek (gSum-brtsegs) temple, more than nine hundred years old, photographed
by the author in 1994. Copy right by Likir Monastery, 2000
The photograph on the back cover is a scene of Likir Monastery photographed by the author in
2000.
The drawing of Yimalamitra by Mr. dBang 'dus '01 thang pa
A.carya Vimalamitra
Dedicated
to
Alex and Hideko Wayman
Acknowledgments
In 1983-84 when I was at Nechung Drayang Ling, in
Hawaii, Daniel Laine, Arm Jones, and Judy Graham
Introduction
Introduction
Acarya Vimalamitra came to Tibet in the turmultuous
and chaotic period of Buddhist: teaching following the
departure of the great master Padmasambhava to
Copper-Colored Mountain in the southwest and tragic deaths of the Venerable abbot Santarak~ita and then
of his learned disciple Kamala:5ila.
In accordance with an ordinary historical sense
dt is stated in the most ancient book of records, the sBa
bzhed zhabs btags ma, that Santara~ita arrived in Tibet
and tried to teach Buddhism there, but people were
superstitious and believed in the spirits and ghosts.
King Khrisrong IDe btsan (according to Tun-huang documents he was born in C. E. 742 and passed away at age 69.) then
offered gold to Santarak~ita and asked him to "please
return to Nepal until I have s~cceeded in making people believe in the Buddha Dharma. When people have
calmed down, then, would you please come back here
to teach the Dharma."
The King sent some people to Mang yul
(Western Tibet bordering Nepal) to bring back Santarak~ita. Santarak~ita advised them to invite Padmasambhava. Pad1pasambhava came to Tibet and
tamed the spirits and ghosts. He gave teachings to
King Khrisrong .Jpe btsan bestowing upon him the
Guhyasamaja initiation. Padmasambhava did not
complete his teachings to the King, leaving that for
Vimalamitra to do. Padmasambhava, Santarak~ita
and King Khrisrong IDe btsan are known as Khan slob
chos gsum, the Triad of Abbot, Teacher and Dharma
King, respectively."
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Introduction
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Important Questions
The King- asked Kamalasila to put into writing the
method by which the Dharma of selflessness is ascertained by studying, pondering;, and meditation. As a
response to this request, Kamalasila composed the first
Bhilvanakramas _and presented a copy to him. The King
studied this text and was delig;hted with its meaning.
If one wants to practice Dharr.:t.a in one single sitting
session, how should one do it? ln response to this question, Kamalasila composed the second Bhilvanakramas.
What is the z;esult of this kind of meditation? In
response to this he composed the third Bhilvanakramas
showing the result of meditation, while alSo refuting
the philosophy of Hvashang. In order to respond to
doubts and refutations concerning these three books,
he composed Madhyamalok (Light of Central Philosophy) demdnstrating the bodhisattva view through
reasoning and scriptures.
Unfortunately, Kamala:5ila was assassinated
by some disciples of the Hva8hang, and the important work of the study and translation ofthe Dharma
fell into chaos. The King, mor~~over, was unsatisfied
with the incomplete Dharma teachings he had
received from Acarya Padma;:;ainbhava [sBa. p. 114],
and desperately required an able Indian teacher to
continue the important work started by the three
Indian predecessors. He s~nt i:hree trusted, Tibetans
Lotsabas (translators) with letters and lots of gold to
the Indian king Dharma Candra, requesting him to
send Acarya Vimalamitra to tibet to complete this
work. [Khetsun Sangpo p. 539].
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Introduction
The-Stases of Meditation
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Vimalamitra
of Jewels (6):
Practicing morality, one can achieve
meditation. Achieving meditation, one
should concentrate on wisdom. Through
wisdom one achieves the pure knowledge of reality. In this pure knowledge
morality will be perfect.
In Cultivating Faith in the Great Vehicle (7) it is declared:
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Therefore, one who wishes to achieve omniscience should conceive enlightenment. The yogi who
wishes to achieve quiescence and insight should rely,
from the outset, upon the causes, the prerequisite
which produces them.
The Prerequisite for Quiescence
What are the prerequisites which produce quiescence? Dwelling in a suitable place, less desire for
worldly objects and contentment, abandoning nega-
tive activity, right morality, and eliminating discursive thoughts such as attachment and so::forth, are all
prerequisites to developing quiescence.
The five characteristics of a suitable place for
meditation on quiescence arE: 1) a place where one can
easily find clothes and food; 2) where there is .no
wicked person or enemy; 3) where no contagion exists;
4) where a companion lives who is endowed with
morality; and 5) a place where few people gather in the
daytime .and there is little noise at night.
What is less desire fo:~ worldly objects? This is
rec.ognized as being a diminishing attachment to the
feeling of superiority, less de~:ire to possess great quantities of clothing, and so forth.
What is contentment? Contentment is being satisfied with what one receive~. such as inferior clothing
and so forth.
What is abandonment of excessive activities?
This is the restraint of negative activities such as pursuing inappropriate business activities, being excessively gregarious with either monks or laymen,
practicing medicine or astrology [for one's own profit],
and so forth.
What is pure morality? This concerns the keeping of the two precepts [the :me of individual liberation (Skt. 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 if a precept is car.elessly
broken, one should feel regret and quickly renew it
according to law.
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stated as being incorrigible. However, if one has repentance and determines hot to break the precept again, or,
if one contemplates on the realization of mind's lack of
intrinsic nature through which the action was committed, or contemplates upon nature of things lacking of
intrinsic nature, one's morality can be made pure again.
This is the only pure morality and can be understood
according to Dispelling the Repentance of Ajatasatru (16).
In this way, one should eliminate repentance [for nonvirtuous actions], and strive for meditation.
Also, contemplating that from desires arise many
faults in this and future lives, one should abando:r:t conceptualization concerning these desires.
All worldly things, beloved or not, have the characteristic of perishability and impermanence; therefore, since separation is certain, what would be the use
of being attached to them? Thus contemplating, one
should abandon all conceptualization.
The Prerequisite for Insight
What is the prerequisite for insight? In order to
achieve insight, it is necessary to rely on a holy person,
seek to study much, and use correct contemplation.
What c!oes "relymg upon a holy person" mean?
This means that one should carefully follow the
instructions of a person whose qualities include having much knowledge and lucidity, compassion, and
patience for hardship. O~e should seek to study as
much as one can with such a [qJ.Ialified teacher].
What does "seek to study much" mean? This
means respectful and intensive study of the definitive
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What is correct contemplation? This is the contemplation of the Bodhisattva who, with a very good
understanding of the definitive and provisional meanings of the scriptures, will have no doubts about.them,
and thus ther.eby the meditation will be certain.
Otherwise, riding on the swinging rope of doubt, there
will be no certainty, and, like~ a traveler at the junction
of two roads, one cannot decide which way to go.
A meditator should eat the proper amount of
food, but give up meat, fish, and so forth and be harmonious, not disharmonious. One should complete
one's work and cleanse oneself before sitting down to
meditate in a peaceful and comfortable place where
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Definition of Insight
When quiescence comprehends reality, the resultant
analysis or examination of reality is insight. As is stated in Cloud Jewel (18):
One-pointedness of mind is quiescence,
and thorough analysis is insight.
Therefore, the Lord has declared four kinds. of
objects for meditators: 1) the nondiscerned image; 2)
the discerned image; 3) t~e reality of things, and 4) the
perfect accomplishment of the goal.
Through quiescence, the meditator will develop
conviction about the image of all natures, the body of
the Buddha and so forth, and this is called the nondiscerned image. In this meditation, there is no discernment about the meaning of reality; therefore, it is
recognized as a nondiscerned. image.
In order to realize the meaning of reality, the
meditator then analyzes with insight whatever he has
heard or grasped, therefore this is called the discerned
image. Having conviction in whatever is heard and
grasped, the meditator wil.l then, through insight,
compre~nd, examine, or .discern this image in order
to realize the meaning of reality. In this case, the only
characteristic of insight is the discernment of the reality of the image; therefore, it is recognized as being the
discerned image.
In this way, the meditator may precisely realize
the nature of the image, as it is. For example, when one
examines the reflection of or\e' s face in a mirror, one
can detect the quality of the 'face, see a spot and so
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virtues and should meditat~~ on his image until dullness and restlessness cease, andthe meditator can see
the body glowing clearly as if sitting in front of fire. It
is stated in King of Meditation:
The body of the Lord is very splendid
with a golden-like complexion; one who
places his or her mind on this object is
stated to be a Bodhisattva in equipoise ..
The meditator should then cultivate insight by
contemplating that the body of the Tathagata does not
come from anywhere, nor does it leave for anywhere. It
is void of intrinsic nature. It does not [grasp at] I and
mine. Similarly, all things are void by their intrinsic
nature. They are devoid of coming and going, like a
reflection. They lack the intrinsic nature of existence
and so forth. Having contemplated in this way, without
discerning or verbalizing, the meditator should meditate on reality with single-pointed mind, and sit as long
as he or she wishes. This meditation is explained in
Meditation of the Present Buddha Manifesting (19). From
the same text, one should learn the meritorious results
of this meditation.
The meditator should also analyze in this way:
"Do I properly hold the apprehending object? Do I fall
into dullness? Is the mind diHtracted by outer objects?"
If the meditator is overcome by drowsiness or sleep,
he should contemplate a very pleasant thing such as
the Buddha's image, the twe~lve deeds of the Buddha,
or dependent origination. Thus, dullness and drowsiness will be dispelled.
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Thus, there is no intrinsic nature from the viewpoint of ultimate truth, and the dependent origination
of the conventional truth is merely a magician's illusion. It is stated in the Visiting LaJ!lka:
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rionexistent.Besides this, there is nothing else to be discerned. So, one should remain luminously meditating
on reality without exertion, spontaneously active in the
nondiscerning state of mind, without investigation,
analysis or criticality. Remaining thus, one should strive
for nondistracted continuity of [meditative] mind.
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31
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37
Thus, many sutras state that the practice of giving has only a little benefit, while the practice of meditating in solitude has much mor~. It is also explained
in the Four Dharmas (34):
Monks, a Bodhisattva Mahasattva
should not, even at the risk of his life,
abandon a solitary dwelling for his
whole life.
It is also stated in the Heap of Jewels [of Dharma] (35):
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If one dwells in solitude, one will quickly abandon craving for desire objects.
Having understood the exact cause of
defilement, one will remove the mind
from these.
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One should analyze :ike this. Householder, a hermit Bodhisattva should contemplate thus: For what purpose dol
approach solitude? Because of fear and.
terror I come to live in solitude. What fear
and terror? The fear ctnd terror of bustling
crowds, association, desire, hatred, ignorance, pride, arrogan:e, concealment of
rwnvirtuous actions, attachment, jealousy,
and miserliness; fomt, sound, odor, taste,
and tangible objects; the devil of the
aggregates, devil of defilements, devil of
death and the devil of the youth of god;
wrong views holding impermanent
things as permanent, holding suffering as
happiness, holdjng selflessness.as self,
and holding the impure as pure; thought,
mind, and consciousness; cyclic existence,
the state of wanderin:s; the view of [holding] the perishable collection [as the permanent self]; the grasping of self and
self-possessions; excitement, contrition,
and doubt; evil friends; gain and respect;
evil teachers; false asceticism; malevolence; the realms of desire, form, and
formlessness; birth and death within
cyclic existence, such as, of being born in
hell as an animal, as a hungry ghost, or
lacking in leisure. In short I have a terror
of all things. Thus, I h:tve fear and terror.
Therefore, I have come to solitude.
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tude. Thus one should perform all virtuous actions. Afterwards, relying upon a
virtuous Friend, one must go to theNillage, town, city suburbs, countryside
and capital in order to teach the
Dharma. Householder, if an ascetic
Bodhisattva wishes to go among an
assembly to receive oral transmissions
and_ to recite the scriptures, he or she
~hould be respectful regarding the mentor, abbot, elderly, middle-aged, and
new monks, be possessed of skillful
means, and, without being lazy, should
do his or her own duty without making
trouble for others, nor expect respect.
Even the Tathagata, the Foe Destroyer,
the perfectly and fully Enlightened One,
who was respected and worshipped by
gods, men and demigods in the world of
mara, brahma!).a, sramanas and brahmans, did not accept respect for his own
glory; then what need is there to say of
those not learned, but who want to
learn? I should respect all sentient
beings, but not expect respect from anyone. Thus, one should contemplate. 0
householder, a monk who assembles
just for the respect and gain he receives,
and not for the Dharma, makes the vir'tuous giving of a patron useless. Those
assembled should consider thus.
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Again it is stated:
Householder, if an ascetic Bodhisattva
who is studying Dharma wants to visit
his abbot, teacher, or consult a physician,
he should go to the place or village with
this thought in mind: "I must return this
evening." Though an. ascetic monk may
depend on others and dwell in a
monastery, he should place his mind in
solitude. He should perceive all natures
as he perceives them in solitude, and realize that unceasingly ~;earching for
Dharma is the true meaning of dwelling
in solitude.
Thus, a hermit monk who wishes to dwell in solitude
should generate this kind of mind.
Selecting the Solitary Plac1~
A solitary dwelling is described in Noble Jewel Cloud
[of Dharma] (39):
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Numerical Elements:
Two:
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ness (vijnana),
five limbs, the two knees, two palms, and the forehead.
five paths (marga), the accumulation (sa1Jtbhara), preparation (prayoga), seeing (darsana), meditation (bhiivanii\
and no more learning (asaik$a).
Six:
six destinations of the life cycle (gati), god (sura),
demigod (asura), human (manu?ya), hungry ghost
(preta), animal (tiryak), and hell being (naraka).
Ten:
ten directions (dasadik); east, west, south, north; the
four intermediate directions; and the zenith and nadir.
ten stages (bhumi) of the joyous (pramudiata), immaculate
(vimalii), making light (prabh'ikiiri), radiant (archi?mati),
invincible (sudurjaya), advancing toward [supreme
virtues of the Buddha] (abhimukhi), far-reaching (dura1Jlgama), immovable (acala), positively intelligent (siidhumatl), and cloud of dharma (dharmamegha).
Twelve:
twelve branches of the Buddha's teachings,l) teaching
with aphorisms (sutra), 2) i:eaching with melodious
words (geya), 3) teaching by way of prophecy and elucidation (vyakaraJJ.a), 4) teaching with verses (gathii),
5) teaching with joyous utterances (udana), 6) teaching
by way of background eveni:s (nidana), 7) teaching by
way of illustration of life events (avadanaka), 8) teaching by way of previous event:; (itivrttaka),(9) teaching by
way of the Buddha's former lives (jataka), 10) teaching
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1. AryadharmasaJ?1.gitisutra
2. Yuktisa?tiklzklziiriklz
Candrapradipas'Lltra
4. AryasaJ?1.dhinirmocanasiitra
5. Bodhisattvapitakasutra
6. Aryaratnakutasutra
7. Aryamahiiyiinaprasiidaptabhiivanasura
8. AryamahaparinirviiJJasutra
Aryasamiidhiriijasutra
10. Satyadvayanirdesasutra
1L Vairocaniibhibodhanatan tra
12. Aryaviryadattap~riprcchii:
13.
Gar;.~avyuhasutra
14. Maitreyavimok?asutra
15. Aryarajavavadas'Lltra
16. Aryajatasatrukaukrtyavi rzodana
17. Aryar;.iirayar;.apariprcchhii
18. Aryaratnamegha
19. Pratyutpannabuddhasam:mukhavasthita
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20. Aryalarrzkavatara
21. Aryadasabhumika
22. Aryaratnamegha
23. Aryalalitavistara
24. Ratnolka
25.
Sarvabuddhavi~ayavatararajajfianalokalarrzkiira
26. Aryaprajfiaparamita
27. Avikalpapravesa
28. Tathiigataguhyasutra
29. Aryatathagatotpattisambhavanasutra
30. Aryavimalakirtinirdesasutra
31. Aryabhadracarya
32. Aryaratnakarasutra
33. Aryavatarrzsaka
34. Aryacaturdharmanirde5amahayanasutra
35. Aryamaitreyasirrzhanadasutra
36. Aryadharmacatubkasutra
37. Aryamanjusrii~etravyuha
38. Aryara~trapalapariprchasutra
39. Aryagrhapatyugrapariprcchii-sutra
40. Aryaratnarasisutra