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Bodhicittabhavana 1
by Acarya Sri Manjusrimitra
Salutation
Enlightened Mind
The Supreme Path of Direct Recognition
The Mundane Nature of Conventional Reasoning
Beginning with First Principles
Definitive Meaning
Applying Definitive Meaning to the Path
Validity of Contemplating Oneself as Divine
Indicative Symbolism of the Divine Icon
Devotion Alone Is Sufficient Unto Itself
Concerning False Views and Teachings
Dedication of the Grace of These Teachings
Colophon
1. Salutation
3 and to all the Followers of the Lord (bhagavat), possessing the ten powers
of not falling-back, etc.;
5 The World-Teachers (shastara, prophets), they who are the Light of the
World, have all equally praised this [Enlightened-mind]
6 as the very essence of the Dharma, the essence itself of the Eternal
Manjusri;
7 as the mother of all the Blissful Ones, as the sole Spiritual Path of all the
Victors (jina)3;
11 then he has realized what the Victors have called the very "Embodiment
of Reality" (dharmakaya), the foremost of the three Embodiments [of the
Buddha].
12 Likewise this iss also known as the "Eye of Wisdom" (prajnacaksu), since
it is ultimate consciousness.
17 could not have come into being except for this, and this is the Path itself
of supreme Liberation.
18 And so, to attain this, the stats of universal Vajra Being (samanta-vajra-
sattva), how should one meditate?
19 The direct, hard to understand, subtle field of knowing, the Great Path, is
non-conceptual (akalpana), and entirely beyond the grasp of intellectual
thought.
27 The place to begin is to inquire through direct experience into the nature
and cause of finite "Existence" (bhava, Being4).
31 then they would be on a par with the liberated Arhats who conceive not
of this "Existence."
32 Since, however, they are tormented by suffering (dukkha) and slain by
time (kala), it is obvious that they are [caught up] in something false
(branti).
38 [Second, the cause of the problem:] So, how does this deceit come into
being (abhasa, shine forth)?
47 From that [i.e., from the above three modalities], having the nature of a
contaminant (asrava), conceptual-constructions of self (atma) and
phenomena (dharma) become serially reiterated.
50 But [it is simply the case that] once the mind becomes the site of
unbounded activity, imprints (vasana) proliferate endlessly and
indeterminately.
51 With the ripening (vipaka) of the imprints (vasana), further conditions for
their production multiply profusely.
52 The ripening of imprints are the co-operating conditions from whence the
concatenation [of effects resulting in the emergence] of organic
beings (deha) occurs.
63 The whole diversity (vicitrata) that exists for the six types [of sentient
beings] is just their own internal-contemplation (samadhi).
65 Since it has no boundaries, therefore every one of all the infinite realms
of existence are one's own body (deha).
66 In that the infinite realms and the organic creatures [inhabiting those
realms] appears as one's body,
69 And yet, as with a burnt seed, since nothing can arise from nothing,
cause and effect cannot actually exist.
70 Cause and effect, which is fundamental to "Existence" (bhava), is a
conceptual discrimination occurring within the essence of Mind-itself,
71 which appears as [both] cause and effect; and yet, since the two [i.e.,
cause and effect] do not exist as such, creation and destruction [which are
dependant on cause and effect] cannot exist either.
72 Since creation and destruction do not exist, self and other cannot exist;
[from whence it follows] since there is no termination (samkrama), [the two
extremes of] eternalism and nihilism do not exist either.10
76 since there then does not exist a sensum (caryavisaya), there can be no
substratum (alaya) and no conscious perceiving (vijnapti).11
83 And since the Supreme Vajra [i.e., ultimate Being, non-dual Gnosis] per
se, [abiding in] the Dimension of Reality, is without boundaries, there can be
no "time-moments" (ksana) whatsoever.
91 Since neither the meditator nor the Source of Reality exists, there can be
neither uncertainty nor certitude of view.
96 so too should one understand that even to see [all as] a deceit is itself a
deception.
98 Since the performance of Method (upaya) and Wisdom (prajna) does not
exist, indulgence in or aversion to such a path is equivalent to becoming
caught up in the works of Mara.
100 scholarly debate occurs, from whence follows attachment (lobha) and
aversion (dvesa), resulting in delusion (moha), which means that no
truth (satya) can be seen at all.
102 then one should neither abide in agitation nor in thoughtless non-
agitation (acala, unmoving), any more so than in any other state.
103 This Middle Path wherein there is no appearance (abhasa, shining forth)
is what the Blissful Ones describe as Enlightened-mind.
108 The aim and object of all the saints, Nirvana, etc., exists not apart from
the Path itself.
109 There is no need for renouncing what occurs, nor of remaining passive,
since one does not need to construct a support for the mind.
110 Where there is even the tiniest particle of entanglement, that is not the
state of Manjusri.
114 Since the Samskaras never have arisen, and the whole of
phenomena (sarva-dharma) never has come into being, all phenomena are
verily Nirvana.
115 When there is no identity [of phenomena], everything that exists is the
Source of Reality itself. To know this is the Supreme Yoga of the Arhats!
117 Do not involve the mind in intellectual pursuits nor direct it to anything:
let it remain separate from conscious perception and non-perception.
118 There is no [need for the deliberate practice of] remembrance (smrti,
mindfulness) and applied insight (vipasyana); neither need one observe
asceticism nor lax into sybaritic indulgence.
120 Not engaged in seeking anything, the psychic monad (manas) remains
unmoved, recognizing the unicity of everything; and since
121 there is no problem of becoming intoxicated by desire for the object [of
perception], one neither separates from nor is attached to anything at all.
122 Thus one obtains the four realizations of unicity (catvari-sama jnana) by
just remaining undisturbed, and attaining to the very boundary [of
Existence], one passes beyond.
125 That [spoken of] here refers to techniques for the generation
(utpatti)14 and meditation (bhavana)15 of the Enlightened-mind [through
symbolic procedures].
126 Having applied the three seals (mudra)16 which are signifiers [of
Enlightenment], and stabilized the three Contemplations (tri-samadhi)17
127 then through the practice of reciting the Heart Mantra one generates the
reality of the Mahamudra of Mind-in-itself.
128 Through liberating meditation on the Vajrasattva [i.e., the Divine Logos,
the iconof the inconceivable Absolute] all the [five] Paths are unerringly
developed.
131 When one has attained to that, then indeed may it be said, the works of
the devil are merely the flip side of Enlightenment.
133 Simply through the generation of veneration for one's Guru, who is
Supreme Lord of the threefold Universe (tri-sahasra-mahasahasra-dhatu)18
135 This Great Method is the particular mystical practice of the Bodhisattvas.
136 If this was not so, the Victors would never have appeared and the Three
Vehicles would never have been taught.
139 the supreme vows of morality (sila) are thus held, salvation is thus
obtained, and that which is our object of veneration is thus worshipped.
141 then not even the whole of space would be sufficient to contain it, so
the Victors have declared!
142 Living beings have been born, are born, and will be born in profuse
variety, and thus come under the dominion of the continuum of
"Existence" (bhava-sanatana).
144 They who are deceived by Illusion's (maya) illusion, which is like the
projected apparition of an elephant conjured up by a magician,
145 are like sleepers who, drawn by the attraction of a lustful dream, are
brought under the power of dream.
146 They fall short of the Holy Path and adhere instead to extreme paths,
which they preach as dogma.
147 Like those who believe mere fool's gold to be actual gold, they are in
need of compassion, in need of the compassionate love of the
Compassionate Ones.
149 cannot possibly realize the immaculate Supreme Doctrine, for they are
incapable of even comprehending the words.
150 Therefore all the variety of Views [that have been established] are
taught solely according to the level of a person's intelligence.
152 This is the Supreme Path taught by the Lords, the sacred Mystery of
Mind,
155 Through having written this treatise on the Supreme Path of Nonduality,
for the sake of all sentient beings
157 hindrances (nivarana) decrease and [realization of] the primordial Mind
of the Universal Victors increase.
Colophon
158 Manjusrimitra composed this text.
159 The Indian professor (upadhyaya) Sri Simha and the Tibetan translator
Bhikshu Vairocanaraksita translated this [into Tibetan].
This text was translated May, 1995 from the Tibetan into English by the
Kunpal Tulku for the Dharma Fellowship of His Holiness the Gyalwa
Karmapa. Key Buddhist Sanskrit technical terms have been included in
brackets and translation of those terms remain invariant throughout the
text. Some terms or phrases have been added in square brackets to
explicate the text. The translation has been presented line by line, with each
line numbered to correspond to the respective line in the Tibetan text; this
has not always yielded the best grammar in English, but has been done for
those who would like to study the text along the Tibetan original. May this
translation inspire all those who wish to penetrate the profound depths of
the wondrous ocean of Yogacara Wisdom.
Footnotes
1 The subheads are not part of the original text, which flows as a single
piece. Nevertheless the subheads are listed in the commentaries and make
the text easier for reading. Therefore the subheads defining selected
passages as mentioned in the commentaries have here been included.
3 Jina, Victor: this is a common title of the Buddha, who through attaining
Nirvana has conquered death and attained victory over the world.
4 Bhava: This is the term 'Being' (Sein) in the sense used by Heidegger -
what does it mean 'to Be?' To exist is to have come into being.
Manjusrimitra is asserting that this is the starting point of yogic
investigation. It is the primary thesis of Descartes, and stands as the unique
question of philosophy. The one fact that can be asserted is that we
apparently exist. Does the world exist? Maybe, maybe not but regardless
whether any external object is real, apparently the person asking the
question does exist. This sense of "being" is therefore the starting point.
Manjusrimitra has, however, already dismissed reasoning and philosophical
speculation as a means of pursuing that point. He therefore is saying that
once we have grasped this sense of Being, the next step for the seeker of
Truth is to pursue the experience by means of yogic contemplation.
5 Manjusrimitra introduces the concept of Vasana into his text without prior
comment, because he assumes that his reader is already familiar with
Yogacara Theory. Vasana, here translated as vestigial-imprint, describes the
information content of the resonant field proceeding from the first point of
Creation. A given phenomena contains a set amount of information. To
define the smallest possible amount of information we use the term 'bit.' We
know that any given phenomena is made up, therefore, of bits of
information. Every elementary particle, atom, and molecule registers bits of
information. Every interaction between particles processes information by
altering those bits; since the altered bit is distinct from its original bit, the
available bits proliferate ceaselessly. Each bit is a 'trace' of information, or in
other words, a vasana, a vestigial imprint. In modern physics the
fundamental bits that make up the Universe are described as 'quantum-bits'
or qubits - each containing within itself both alternatives (thesis and
antithesis) to any bit of information. Information, or in other words the total
number of qubits making up the Universe, is constantly proliferating and
evolving, as the event horizon expands. The intrinsic information-processing
nature of Existence necessarily generates complexity. Until the formation of
atoms, virtually all information in the Universe existed at the level of
elementary particles and the density of energy throughout was everywhere
almost the same. Nevertheless even in the first billionth of a second the
Universe as we presently understand it, must have been on the order of
some 100 million billion billion billion billion billion bits. The present
measurement of total information stored in the Universe at the present time
is phenomenal: if (following the modern Margolus-Levitin theorem) we take
the amount of energy present within the event horizon of the knowable
Universe, multiply that by 4, and divide by Planck's constant, it is possible to
estimate that over the 15 billion years since the first point of Creation, the
Universe has now expanded its information content to some 100 billion
billion billion billion billion billion billion billion billion quantum bits of
information.
9 In other words, belief in a god or Supreme Ruler who controls the affairs of
the Universe and is, in effect, the supreme 'Self' of the Universe.
10 The two extremes: eternalism is the assertion that Being exists, and
nihilism the assertion that Being does not exist the simple binary equation:
"is" or "is-not". Manjusrimitra is denying both positions. The most
fundamental elements of Existence consist of spacetime and matter. Matter
is composed of elementary particles, which essentially are quanta of energy.
Do these particles have a 'real' existence? In terms of quantum theory, the
'reality' of an elementary particle is suspended in an indeterminate
superposition until measurement brings about the collapse of the wave-
function. Heisenberg's uncertainty principle and Schrodinger's unnerving Cat
Paradox are ways of demonstrating that quantum bits (qubits) contain both
aspects of the equation, without being either. In Yogacara Theory this is
colloquially called "Satasat," where 'sat' means 'to-be,' and 'asat' means
'not-to-be.' Something may be said either to exist (sat) or not-exist (asat),
but under ordinary circumstances not to be able to do both simultaneously.
The flip of a coin can be either heads or tails; something either is, or it is
not. Written in binary figures these alternatives are either 1 (one/eka) or 0
(zero/sunya). A single 'bit' (short for 'binary digit'), the smallest unit of
information possible, must represent one or other of these alternatives. One
bit of information states that 'it is' (heads), its alternative states that 'it is
not' (tails). But once we get down to the quantum mechanical level, the
smallest unit of information, the qubit, is in the superposition state /0> +
/1> from the beginning.
16 The three mudras are the mudras of Body, Speech and Mind as the
Being, Word, Spirit of the Divine Karmamudra, Samayamudra,
Dharmamudra.
17 The three Samadhis are (1) the samadhi of the discernment of Great
Emptiness as the true nature, (2) the samadhi of the shining forth of Great
Compassion, and (3) the samadhi of the resolution-of-opposites
(yuganadha) in the causal singularity, which manifests as the Mahamudra.