two concepts of meditation and three kinds of wisdom in kamalasila’s bhavanakramas

8/9/2019 Two Concepts of Meditation and Three Kinds of Wisdom in Kamalasila’s Bhavanakramas

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uddhist tudies eiew 23() 2006 7-2 ISSN (prin: 025627ISS onne) 7476

Two Cocept of Medittio d Tee Kidof Wido i KlIl' Bhavnakrms:

A Poble of Tltio

MARTN T ADAMRegous Studes Pogam, Depamen of afic a Asan Studes

Unvy of Voa Bsh Colomba, aada

[email protected]

BSRCT los rding of r Bvnkm� xs wrin y Kmll40-9 C , rvls ir or ws wr of wo omping onps of mdiion prvln in i im of ir omposiion. wo onps of mdiion, ssoid wi Snskri words bvn nd yna n rld rspivly o ndin nd ins sids of wllknown ds Sm ys. on of Myn p oulind in s xs implis n pn of

prdn of bvan ovr yna. In is ppr I rg Kml dvodbvan - onpion of mdiion wi nompsss nononplyna uwi lso inlds disrnmn of rliy (btapyavek is onpl innu. S onpl disrnmn sould no undrsood simply s pross ofordinry rionl undrsnding (nmay p u rr s onsiing spilkind of mdiiv wisdom (bvnmaypj filu o rogniz sl diffrns wn Kmll's mploymn of rms yna nd bvn longwi is dvoy of lr, ould sily ld o misrnslion nd wi is, si misundrsnding of is posiion. In prilr, i old ld o onpion of

insig (vpyn is ovrly inlll in nur. Givn isorilly imporn rol s xs plyd in formion of Tin Bddism, impliions of su misonpion old frring. Tis ppr mps o lrify ky mdiion rminology fond in Bvnkm s wll s dmonsr rionl for sing mdiion' s dfl rnslion for bvan

DIEREN CNCEPS MEDIIN

e foowing page contain an anayi of a conteation of meitationreate term foun in tree poemica treatie ienticay entite Bhvankrama hro o Mdaon It i not cear wy teir autor amaaa wrote tree tet wit te ame tite.\ ere i conierabe overap among te tree an not

1. r xs wr likly omposd in i wn 79 nd 794 C, log s nigui199) for n rgmn firs Bvnkm� ws omposd somw rlir in Indi.


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72 BUDDHIST STUDIES RVIW

inreuently reetition hat being aid the three treatie cover an etraordinary range o ubject all united around the central uroe o roviding guid-ance to new ractitioner o the teaching o the Mahyna Stra

Hitorically the Bhvankama account o meditation ha been enormouly

inuential Paul William ha reerred to the tet a the rincial ytematicIndian ource or the integration o emtine teaching into Madhyamaka med-itation ractice (William 199: 72 Elewhere they have been decribed a the origin o ibetan tradition o how to meditate' aniguchi 1992 303). hi aerargue that there are in act two cometing concet o meditation reent in the tet hee two concet are identiiable with two eciic Sankrit word both o which have been commonly tranlated into Englih a meditation' bhvan and dhyna Becaue Kamalala doe not emloy thee term a yno-

nym a roblem arie or the modern day tranlator which word i eitherhould be rivileged in tranlation a meditation'? While neither can carry theame range o meaning a the Englih word (on which ee below) in thi aerit i argued that Kamalala regarded bhvan a normative or the ractice o

begnner in the way o the Mahyna Sutra uch meditation hould be itdeault tranlation or thee tet it i otentially mileading to tranlate dhynaa meditation he iue i more than academic Deending on the choice madeKamalala account o the Mahyna Buddhit ath to wakening will be radi

cally altered o that etent our undertanding o both the doctrinal and racti cal oundation o ibetan Buddhim will be aected

ccorg to war Co h first xplas th oct of th Mahya th sco howit ca b mtat upo a th thr what is th sut of mtato' (97 77. Coz shr followg a scriptio cotai a ibta rcor cit ucc (198 40-4. haccout has it that th ibta kig Kh Srog btsa qust ths xpaatos foowg Kamalaa's piota ctory bat o a Chs al of th Ch'a tato (scss

blow. h octr of Bhk 1 s scrib as that of th thr ks of wsom Srutamaycmay a bhvamay praj) h way of mitato of Bhk s xpa ght of thralizato that th s oly o hcl it s th rsut of ths mitatio that Bhk s sa

to xplai But such catgorcal statmts ar bst ma with cauto a th txts cotascussos of octri mtatio a ts sult

rhaps it is as much u to th xclc of scholashp alray ot to thir stuy as its to th brath of thir cocr that th Bhvakrama t to b amog th most wyquot of ia Buhist txts. ucc has pr ctica tios of th Saskrt a btaof th Bhk 1 (19 8 a th Saskrt of th Bhk ( 197 1. f th thr txts th oiga Saskritof th Bhk is ost. s wll th frst foio of th Saskrt of Bhk s missg as ar th gs

of may of th pags of th mauscrpt of Bhk fom whch ucc work. th txts arhow fuy prsr i th ibta au crtica tio of th bta txt of Bhk bas o th Narthag (N kg p rg (0, a Co (C itos has b ppar byK Goshma (98 h Ctra stitut of High bta Stuis has pubsh a to of

th Saskrt a bta txts which occasoay ss to clarify ucc (Namo 997 hiscotas a H traslatio a Saskt rcostructios of Bhk a th fst foio of Bhk 1 Iha work mly fom th tos of ucci Goshima a th rg ajur Bu a K (a4 b 4ab a a8b spcty fo th th txts. Ulss othrwis ot rfrcsa to ucc for th Saskrt txts a to 0 for th bta.


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AAM KAMALALA'S ANKAMA: A PROBLEM Of TRANSLAON 7

e tree text contain numerou intructon or te begnner in Maynameditation Eually te Bhvankrama contitute a knd o apology or utiica tion or a particular approac to te Buddit pat e ibetan traditon regard tem a containng a ummary o argument employed in te reutation o a

inee C an poition being advocated at te time o te irt great tranmion o Buddim to ibet e debate a been caracterzed in term o gradualim v ubitim (Gomez 1987) e gradualit view aocated wit te Indian deled by Kamalala eld tat wakening can only be attained ater a long proce o traning in wic one delberately cultivate certain caue and condition conducive to it occurrence ee caue and condition are bot moral and cognitve one mut cultivate pecic moral vrtue a well a a pecic conceptualknowledge o te nature o reality Suc cultivation bhvan a gradual proce it take time and a deinite tep e ubitit poton repreented by a Canmonk Hvahang named Mo o yen (Sankrit Mayna) eld tat wakening occur uddenly all at once wakening wa undertood a a tate reuiring only te practice o a nonconceptual concentraton or aborption dhyna werein one mind cleared rom all obcuring mental actvity ttempt to cultvatepeciic moral virtue and view o reality were undertood a counterproductve

on te ground tat tey accumulate karma and prolong one ojourn troug cyclcal extence3

e contrary view argued by Kamalala eld tat a particular kind o cogni tive proce a correct analyi or dicernment o reality bhtapraavk i eential to te acievement o wakening Becaue wakenng involve a kind

o knowledge (e nonconceptual knowledge nrvkapa jna and not merely concentraton it eential to frt become etablied not only in concentration but alo in a correct conceptual knowledge wc can ten unction to give rie to te ougt ater noetic tate e principle at work ere i tat like arie romlke one kind o knowledge arie on te bai o anoter Kamalala eem toave undertood i opponent a arguing on te bai o te ame caual principle but ocuing on te oter apect o wakening it nonconceptualty u

. Bk 1.1-14.1 yas tu manyate / ittavikapa samutthpitaubhubhakanavaena sattv�svagdi kamaphaam anubavanta� sse sasanti / ye puna na kii ntayant np kCtkama kuvanti te pamuante sast / tasmn na kii intayitavyam / npi dndikuaakatavy / kevaa mukhaanam adhktya dndkuaa nestet ; D 1b1 gang hig smskyi am pa tog pas bskyed pa'i dge ba dang mi dge bai as i dbang gis sems an ams mtho i asogs pa bas bu myong hing kO ba na kO o / gang dag c yang mi sems r yang mi byed pa de dagni kho ba as yongs su tha ba gyu o / de Ia bas na i yang mi bsam mo / sbyin pa a sogs pa dge baspyad pa yang mi byao /sbyin pa a sogs pa spyod pa ni se bo bun po dbang du mdad nas bstan pakho na yin no snyom du sems shing de skad kyang sm ba ds ni thg pa hen po mta dag spangs pa ynno/ But some coser, Because tey are suject to poste a egate actos geeratey te coceptual m setet egs sp arou cyclcal exstece experecg tefruts of ter actos, suc as eae But tose wo o ot tk aytg or perform ayacto watsoeer, tey are fuy leate from cyclcal exstece. erefore otg soule tougt. Nor sou te skfu couct of gg a te rest e uertake. e skful

couct of gg a te rest s taugt oy wt foos people m'''.


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74 BUDDHIST SUDIS VIW

a a nonconceptual tate of knowlege wakening migt be tougt of a onlyariing on te bai of nonconceptual concentration. ccoring to Kamaala

ti i a miunertaning nonconceptual concentration becaue it lack a cog-nitive imenion can not on it own reult in a tate of knowlege. t te ame

time owever Kamalala i recognize te concentrative nature of te reultingtate of nonconceptual knowlege e terefore accepte te neceity of initially combining te onepointe uality of concentration wit te noetic uality of conceptual knowlege. e reulting tate coul tu be bot concentrate annoetic

o unertan Kamalala view in more etail I will attempt to emontrateow e unertoo te logical relation obtaining between bhvan an dhynaa well a teir relationip to oter key term enoting meitative tate anprocee. I will ten attempt to emontrate ow it i tat Kamalala acceptea normative te concept of bhan But before entering into tee topic it

woul perap be germane to ay a few wor about ow I unertan te Engli wor meitation'.

In normal Engli uage an in it mot general conception wen one talk of meitation in mot cae one i referring to a eliberately unertaken intro-pective proce wic i aime at reacing a ualitatively ifferent tate of min uually a piritual tate of ome ecription (eg. communion wit Go) or aeigtene tate of awarene. e proce itelf i marke by concentration eiter upon ome apect of te goal ougt or upon te activity itef. Suc concentration uually follow a hnqu, wic can be ecribe an practie. ltog intropective ti may involve a pyical apect. Practice of meitation vary wiely incluing everyting from viualization repetition of verbalprae or prayer to te walking of labyrint. ee ivere proceure are te featre of voluntarine intropection an concentration an are all uner-

taken wit te aim of bringing about an altere tate of concioune or a cangein piritual conition.It i important to note owever tat in te wetern intellectual traition tere

exit a econ an relate ue of te wor meitation in wic many of teefeature are not foun. In ti cae te wor meitation i employe to refer toprocee of orinary rational tougt tat are eriouly unertaken an con

cerne wit topic juge to be important or profoun Meitation in ti enei a in of intellectual contemplation or rumination involving neiter a pecial

tecniue of concentration nor te iea of acieving of an altere tate of concioune. i employment of te wor i perap mot famouly eemplifie

4. Thus h wo opponns boh assrd ha an niial pracic of concnraon was ncssary,bu hy dsagrd as o s naur Jus as from Kamaala's prspc Mo ho yn's difficuywas o xpain h noic aspc of wakningon h basis of a noncogni practic; from Moho yns prspci, Kamalala's difficuly would b o xpain waknngs nonconcpuayarsng on h basis of a concpua procss In addion as nod Mo ho yn hd ha sch

concpua aciiis wr karmaic and hus cnrproduci wh rspc o ibraion


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AAM KAMALAlLAS vANKAMA A PROBLEM OF TRANSLATION 5

i te title of Re Descartes' Mdaon d Prma Phloopha (1641) Clearly, i wester cltre tere is a logstadig ad distict associatio betwee meditatio' ad ordiary discrsive toght.

Wit tese cosideratios i mid, we may ow retr or attetio to the

idea of meditatio as fod i the Bhvankma� texts. It may be remarkedi assig tat, i their ow way, these tree works of amalala ave show

themselves to be as semial to te Tibeta Bddhist traditio as the reectios of te great Frec ilosoer ave rove to wester iosoy. Ad theestios tey raise aear eally rofod. Te isse we are cocered withere, amey te reatios obtaiig amog diverse cocets of meditatio, isa extraordiarily comlex oe. A iitial listig of some of the mai terms formeditatio occrrig witi te Bhvankrama icldes te followig ( rovide

some of te more commo Eglis traslatios)

1 dhyna absortio, trace, cocetratio,mdaon2 amdh cocetratio, state of cocetratio,mdaon bhvan cltivatio, develomet, realizatio actalizatio,mdaon4 amaha ranqull mdaon sereity, cam, calm abidig5 vpaan ngh mdaon iight, wisdom

t ca be see tat there are, i fact, at least three Saskrit terms commoly traslated by te Eglis word meditatio, s two that are cosidered knd of meditatio. I order to derstad amalala's articar views, I will first ofal briey review ad commet o each of these.

hyna robably te term most commoy associated wit the word medita tio', this word is derived from the Saskrit verba root dhya to thik of,meditateo) s the rimary affix k-praaya /yu wich forms abstract,istrmetal orverbal os. I Ciese,as is wel kow, te trasliterated termChan aaese:

Zn came to refer to a mber of schools emasizig the meditatio asect ofBddist ractice. I te origial Idia cotext, owever, the word secificalyreferred to a set of f or sccessive meditative absortios Plihna wherei oesmetal cotets are atteated to a state of oeoitedess ad eaimity freefrom al distrbig emotios ad meta activity. Atogh mch has bee writteabot te dhyna for or roses three oits shod be oted.

First,it is imortat to recogize that after the first dhyna all thogt is said to have bee elimiated. Bot vaka reatively gross thoght, as metal ali

catio) ad vra sbtle togt, or examiatio) are abset from the secod throg to the forth dhyna Wile some thoght is reset i the frst dhyna tis state is ot defied as oe i which a deliberate cocetal aalysis of reality takes lace.

. Th dhyna ar sa o b optoally foow by aothr squc of four formlss attaimts pya ampatt occurrig o th bass of th fourthdhyna S Griffths 198 ), Cragl (1994 017 ), a Gth ( 1998 84-) for tramts of hs ataimts


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76 BUDDHIST STUDIES REVIEW

e seco ot s tat amalala sbves te frst absorto to two6e frst vso cotas bot varka a vc te seco cotas vc btotvarka s seco vso e calls termeate absorto' dhynna7We sall see tat amalala may actally ave accete te ossblty of a elb-

erate cocetal aalyss of realty occrrg te frst dhyna f so, t mgt well ave bee te case tat e artcarly assocate ts ossblty wt tetermeate dhyn We sal retr to ts toc at te e of ts aer I ay

case, for ow,t seems clear tat e regare s ooet as aerg to a ge- era oto of dhyna tat ecles elberate actvtes of cocetal aalyss

e tr ot to ote s tat te dhyna are all sa to sare te qalty ofkag or oeoteess of m s qalty s also sa to caracterze oret term amdh as well asamaha

Samdh

ts term s ofte gve as a gloss for dhyna bt ts scoe s geer-ally erstoo to be wer ta tat of te for dhyna Wle t ecomasses tese, t also refers to oter states of metal oeoteess For eamle, tcles te relmary state of te caable' angamya eqvalet to access'

. Bk 09.- e ca caka aoakamayaaTpyo ambanaveayoc ca hynrpya[ampa}vmovyapaeaT abhae ah h yaopeveanaTpaykavakaavcr bhava anamyam ae ya ca kmaay [ppahama�] vvkbhava [vakavca]pfkhhymaaTpraa� aTprayk bhava a phamamhynam ae aa eva pahama hynaT vakamahaT hynnaam ae yavakavcrah prahamahynabhmay vvk ca bhava pkhhymaaTpa� aprayk bhava a va hynam ae D b -5 em re c pa e phy phyra rn ba ny an an zhn m pa a o pa yon an y khya pa hob pa bam an an zu me pa nyom par pa an am pa har pa a o pa' mn hob po a an he ban nyom ky hor ba an an zhn ro pa an bca pa an pyo pa an bca pa yr

pa e he m co pa me pa zhe bya e [ bam an an po byo ba' em o ] an he o pa re pa an pa cho am an ba zhn o pa an pyo pa an a' ba an be ba an an par y pa e he bam an an po zhe bya'o bam an an e ny a o

pa am me pa e n bam an khya par can zhe bya'

an he ro pa an pyo pa an bae bam an an po a' re pa an bra ba y na a ba an &e ba an nan yon anba a an an par y pa e he bam an ny pa zhe bya'o n s onponnss ofmn s sgnaon absopon" fomlss aanmn" lbaon" an so foon aoun s bng now w ga an ga apaby an on aoun of possssng sn quas of s obj an so fo a s wn s onjon w flngs ofquanmy an as goss oug an sub oug n s a apabl" (anamya Tm co pa me pa, no unab. n wn s spaa fom s fo pasu as wlas onjon w goss an sub oug joy appnss an na ay hymaapa . mnfulnss an la ompnson n s all fs absopon

s fs absopon wou goss oug alon s all nma absopon"hynnaa Wn s wou bo goss oug an sub oug as wll as spaafom s fo sag of fs absopon - bu sll onjon w oy appnss anay panng o slf n s a son absopon'.

7. n nlung an nma sag bwn fs an sonhynaon n w varka sabsn w vc mans aoun of hyna foun n Bhvankama appas ob folowng a of asubanu. S Abhk . k Kamaaa asubanu s s hyna no wo. How aong o Vasubanu fs hyna may onan varka o vc bu no bo n sam momn.


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AAM AMALAL'S ANKAMA A PROBEM OF TRANSLAON 77

upa cocetrato Theravda Bddhsm a degree of metal focs thatallows oe to eter to the dhyna roer, or else to tr oes atteto tosght vpaan ractces The word amdh s ths argably the broadestda term sed referece to states of medtato. the cotext of srtal

ractce t s derstood to exclde ovrtos states of cocetrato schas those a assass ad so forth t sally deotes cocetrato as a metala of odstracto As well the word s sometmes sed to refer to the po that gve rse to sch metal states. Derved from the verbal root dh tot lace,set o te combato wth the refxes am together ad' arod ad the mascle sffx 'ke, the sese of amdh s oe of lacgthat whch s arod together, or smly fcato

Bhvan derved from the casatve form of the verbal root bh, ( bh +

I

ether /yu or the word bhvan lterally meas casg to be, makg become, or gvg rse to Hece amog ts most commo traslatos we fdcltvato deveomet,realzato,ad eve actalzato. These trasla tos are etymologcally more recse tha medtato addto, the rst twohave the extra mlcato of a gradal rogresso toward a state that s soght

Ulke the term amdh oe does ot roerly seak of attag a a ofbhvan o the cotrary, ths word exclsvely refers to p throgh whch oe brgs artclar states to beg It shold be oted however, that tras-

latos sch as cltvato ad develomet whle catrg ths rmarysgfcato, do ot ecessarly mly amdh Otsde of the cotext of sr-tal ractce the word bhvan obvosly ca have a wder otechcal sese that cldes delberately gvg rse to thgs ot ecessarly characterzed by cocetrato, or deed cosstet wth vrte For examle the actvtes of waterg a garde cookg a meal,ad lottg a act of revege ca all be cosdered as staces of bhvan a broader sese of cltvato. the cotext of srtal ractce however ths word refers to vrtos efforts, those that fr- ther the case of lberato by geeratg ostve states dhama characterzed by cocetrato amdh

8. S g Vuddhimagga II , wh h ida of a pocss is capud i is gloss: amadhnaNo agai h kayaya yu i a wod idicaig a pocss) h wo uss of h wod ca s cay i cocio wih h cassical ighfod pah, wh amdhi o oly appasas o of h igh aspcs of h pah, ay, igh cocaio amyak amdh), u alsoas h lal fo h s of h aspcs ha ogh cosiu h diaio copoof h pah: igh ffo, igh idfuss, ad igh cocaio. h is hus usd o

dsiga h diaio amdh) copo of h h liacs of oaliy, diaio,ad wisdo a am dh, ad ajn), io which h ighfold pah ay sudiidd Osuch us of h amdhi o diga a is of is hough o cssaily is lado diaio) s Skilo 00

9. ccodig o asuadhu, bhvan is diisil io fou yps cospodig o a classicafoufold diisio of igh fo - ffos fo h aisig of oais pu dhaa, fo hgowh of alady ais pu dhama, fo h oaisig of oais pu dhama adfo h dsucio of aady ais ipu dhama Abhk 08. 5 - . o a daid a of h cassica Nikya accou s Ghi 99 980). I s of his s aio o


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78 BUDDHIST STUDIS RVIW

amaha i t Bddist tradtiobhvan is graly drstood to b divisib ito t two sbcatgoris of traqillity amaha ad isigt vpyanKamalala accts tis divisio T trm amaha Pliamaha is drivd from t vrbal root am to b qit, to cas, to rst) T ricial sigificatios of

amaha ar tos of calmss ad t caacity to rmai cotiosly focsd o o obct of mditatio Ts t cltivatio of traqility brigs abot stats of coctratio ad calm, sc as t dhyna Wit rsct to Awakig, tfctio of amaha is to stabiliz t mid, trby makig vpayan ossibl

Vpayan tis trm is t Bddist ybrid askrit word corrsodig to t Pl vpaan It is drivd from t vrbal root pa to s,ls t rfix v wic ca av t sss of aart, asdr ad diffrt, distict' rstig ss is o of sig ito' or discrig' Hc isigt is t sal tras

latio for tis trm I gral,vpayan is drstood to rfr to obsrvatoalad aalytic rocsss tat lad to a kowldg of ralityI t Bhvankama, vpaan is scifically idtifid wit a tcical trm,

amly, t discrmt of rality' bha-pav As Kamaala qotsfrom t S, Traqillity is ooitdss of mid; isigt is t discrmt of rality1

T fctio of vpyan is to rciv t lmts of rality dhama as ty trly ar If t ffct of amaha is to ab vpyan it is vpayan tat

allows for ococtal kowldg to occr Ad o tis basis Awakig is gradally acivd

By t owr of traqllity t mid bcoms stady o its obct, lika lam [brig i a lac witot wid By isigt, t ligt of corrct

samdh oe mght ote tht the roce o mkig uch eot wou oe cocetrtg(samdhna) o the ere tte. ito whe ecc tte o cocetrto uch thoe o dhyna) re me t, th mght be thought o ce o the t rght eort tht

whch me t the ig o oe ure dhama h, howeer w ety ot o cotoery betwee eet Buht choo. he Vbik retly coere samdh ete metl dhama whe the uttk thought t my reee to cocetrte m Abhk 26.627.3).

0. Bhk 2 D46b a by pas n m pa' dus hams ad du nya dang sha a sgs pa spang hng mmhun p ma yn padang as shd n pa ba ba bya de Ia byang hub semsdpa' h gnasdanghag mhng g shgs mha' dag bsags pa des bsgm pa a ug pa bya // he yog, orkgmet ih t l time o metto sgm pa, bhvan houl et oy the oe mouto oo tht whch ot icomtbe (with the criture) thi me, bdhsavawho he ccumulte l the cotio o truty ght h gnas dang hag mhng

g shgs, amaha-vpayansabha hou eter ito meitto. u the k-paayaaha' ee i 3.3.92. hk to y Kumr ht o McG Uer

ity or cryig the erito osamdh amah2 Bhk 3 3.1-4 : aa amahaakga vpaan bhapayavee saepd aanameghdau

bhagava amahavpayanay aanam ukam / D 56b: de a md na h gnas n sems se gg panyd d/hag mhng nyangdag pa a g pahes bm Idan das s phags padkn mhg spnasgs pa as h gnas dang hag mhng g mhsan nyd bka' ssa /: hu the oble Ranamegha eewhere the Bhg cocely tte the eito o truty ght rty oeitee o mi ight i the icermet o relity Alo uote t Bhk 2 D 47


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AAM KAMALAiLAS ANKAMA A PROLM OF TRANSLATION 79

knowldg mrgs on th basis of accuratly ralizing th tru natur of dharma And on that bass all obscuration is rmovd,just as th night by th dawning of th sun13

Th diffrnc btwn tranquility and insight can also b undrstood in trms of th application of concpts to th objct of th mditation Adhring to th sadhinirmocana Str Kamalala assrts that amatha is nonconctual(nirvikalpa) and that vipayan is concptual (avikalpa)

[T]h Bhagavn taught four ralitis as mditation objcts for yogis: a)a rlction without concptualization b) a rflction accompanid by concptualization c) th limit of things and d) th prfction of pur-pos In this contxt whn by mans of tranquility on has commit-

td onslf to a rlction of al dharma or to a form lik that of thBuddha, that which is dpndd upon is calld a rflction without conctualization (nirvikalpa-ptibimbakam). t is calld without concptualization hr bcaus of an absnc of concts dtrmining thral obctmaning (bhtrtha) And it is calld a rction bcaus itis dndd upon having committd onslf to a rlction of dharma as thy hav bn larnd and undrstood Whn by mans ofinight th yogin analyss (vicryat that vry rlction in ordr to

raliz rality thn it is calld a rction accompanid by concptu-alization (avikalpapratibimbakam) on account of th prsnc thr of a conct dtrmining rality tattva which is th charactristic ofinsight14

3 Bhk 3 .0- amathabalena svlambane ittam aprakampyaJ bhavati nivtasthitapdpavat/ vipayanay yathvad dharmatattvvagamt samyanloka� samutpadyate / tata� sakalamvaraaJ prayate / andhakravad lokodayt D 56a zhi gnas kyi stobs kyis ni mar me rlungmed pa na gnas pa bzhin du dmigs pa las sems mi gyo bar gyur ro / Ihag mthong gis mun par nyi ashar ba bzhin du hos kyi de kho nai Ita ba bzhin du rab tu rtogs pas yang dag pa'i shes rab kyi snang babyung ste / sgrib pa mtha dag spong bar gyur ro

Bhk 3 .-2 5 ata eva bhagavat atv lambanavastni yogiJ nirdini / nirvikalpapratibimbakam / savikalpapratibimbakam / vastuparyantat / kaparinipatti tatra amathena yat sarvadharmapratibimbaka buddhdirpa dhimuylambyate tan nirvikalpapratibimbakamuate / tata bhtrthanipavikalpbhvn nirvikalpakam uate / yathrutodgna dharmnJ pratibimbakamadhimulambyata iti ktv pratibimbakam uate / tad eva

pratibimbakaJ yad vipayanay virayati yog tattvdhigamrtha tad savikalpapratibimbakam

uate / tattvanirpavikalpaa vipayanlaaasya tatra samudbhavt D 56a de Ita bas nabom Idan das is al byor pa ams kyi dmigs pai dngos po bzhi bstan te / am par mi rtog pai gugs byan dang / am par rtog pa dang bas pa'i gzugs byan dang / dngos po'i mtha dang /dgos pa yongs su gb pa o /de la zhi gnas kyis na hos thams ad kyi gzugs byan gang yin pa dang / sangsrgyas kyi gzugs la sogs pa la mos nas dmigs pa ste / de ni am par mi rtog pai gzugs byan zhes byao/ de la yang dag pai don la am par rtog pa med pas na de am par mi rtog pa zhes byao / ji Itar thos pa dangi Itar zin pai hos ams i gzugs brnyan zhes byao / al byor pas de kho na'i don rtogs parbya ba'i phyir gang gi tshe Ihag mthong gis gzugs byan de nyid la spyod pa dei tshe Ihag mthong gimtshan nyid de kO na la rtogs pai rnam par rtog pa de na yod pas na am par rtog pa dang bas pa'i gugs byan es bya


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80 BUDDHIST STUDIES REIEW

hs, according to amalala, in vpyn concepts vkp are deliberatelyappied when one analyses vcryt the meditation object amalalas se of the verbal form,vcyt can be taken to indicate the fact that he considereda kind of sbtle thoght vcr to be present in vpyn f this is so, it raises

the qestion as to amalaa's views regarding the compatibility of vpnand dhynBefore addressing this qestion directly, it wold be prdent to investigate

amalalas nderstanding of the ogical relations obtaining among the otherkey meditation terms An important passage that captres these relations can

be fond at the opening of the third Bhvnkm�:

Homage to r! The Bhvnkrm� is reated in brief for those who are beginners in the way of the ahyna St In that contet, even if the

mdh of odhttv was taght by theBhgvn to be imitess, by way of the (for) immeasrabes and all the rest,nevertheless alls aresbsmed nder tranqility and insight herefore, precisey that path whch carries the nion of tranqiity and insght is related5

There are many points made in this brief passage First, the niverse of dis corse is defined: as we have noted, the tet is specifically addressing the spiritalpractice of beginners who wish to become proficient in the way set ot in the

ahyna Str Secondly, for or prposes, we mst notice that every mdh or state of concentration is here said to be inclded nder the rbric of tranqility and insight It is notable that the division of tranqillity and insight is madeamong mdh or states of concentration, and not within hvn as sch. Given the fact that hvn is also divisible into tranqillity and insight, this consid eration sggests a conception of mdh as coetensive with hvn within theintended niverse of discorse for these tets Assming for the moment that

this is so we can imagine amalala's wrking nderstanding of the relation

ship between the terms as follows Like the concepts of lake and lakeshore, orparent and child the concepts of mdh and hvn wold be mtally impli cative, athogh not identical in meaning The difference in their sages wodrest in the fact that hvn is a term for meditative proc while mdh isa term principally sed to indicate meditative tt, as wel as processes6 If this is so, then amalaas working nderstanding of the reationship between

1. Bhk 3.2-6 namasya/maynasnanayapavnJsaJkepaobvankma� kayae/aa yady ap bodsavnm apamo pmdbedena bagava samd upada� apamaavpayanby save samdayo p / sa eva amaavpayan-yuganaddavfmgas va kayae / D 667: am dpal gon nu gyu pa la pyag sal lo / eg pa en pomdo sde sul la ugs pa nams ky py bsgom pa m pa mdo bod pa byao / de la bom ldandas ky byang ub sems dpa ams ky ng nge dn a dad pa sad med dpag u med pa la sogs pabsan du n kyang / gnas dang lag mong gnys kys ng ge dn ams ad la kyab pas na gnas dang lag mong un du bel pa ug pa lam de nyd bod pa byao /

6. ht bvan i the inci term o medittie ocee i relected in the ct tht it i tyicy conugtion o the erbl oot b eg bvaye one houd meditte o oe hould


11/22

AAM KAMALALAS ANKAMA A ROLM O TRANSLATION 1

amdh and bhvan s as foows any nstanc of bhvan mps amdh andany nstanc of amdh mps bhvan (Bh f and ony f 5. In ffct, what thsmans s that w cannot concv on wthout aso mpyng th othr (It dosnot man that vry proposton that s tru of th on s tru of th othr)

Gvn ths undrstandng, w may now rturn to th uston of Kamaaasundrstandng of th ratonshp twndhyna and vpaan W can approach

ths topc ntay y askng how our author may hav rgardd th ratonshp twn dhyna and bhvan Wh Kamaaa nowhr commnts drcty on ths ssu, gvn th anayss just mad,amdh can sn as a knd of rdg trm nkng hs concptions of dhyna and bhvan By rcang th raton-shp twn amdh and dhyna dscussd arr a ogca structur gns to mrg Th four dhyna t w rmmrd, ar a spcfc forms of md

tatv concntraton amdh Thus any nstanc of dhyna s aso an nstanc of amdh (If Dh thn 5. Th rvrs, howvr, s not th cas; w hav sn that amdh s th wdr trm, ncompassng som forms of concntratonnot ncudd n th four dhyna From ths t foows that wh dhyna mpsbhvan (If Dh thn Bh, th rvrs (IfBh thn h) s not th cas Thr ar somnstancs of bhvan whr dhyna s not nvovd

Wth ths consdratons n mnd, w can vw our uston concrnng thntrratonshp of mdtaton trms n th Bhvankma as a knd of dmma

of transaton If, on th on hand, w transat dhyna as mdtaton, thn ths woud opn th door to th ogca possty that som forms of bhvan woudnot propry concvd of as mdtaton for ths txts Ths woud con-sstnt wth a vw of bhvan as cutvaton n th wdr, nontchnca snsmntond aov Som nstancs fbhvan woud not hav n consdrd yKamaaa as nvovng that concntraton or onpontdnss of mnd whch,n th Buddhst tradton, s th hamark of mdtatv stats of conscousnss Inpartcuar, ths way of undrstandng th txts opns up th possty that thvpaan componnt of bhvan mght hav n concvd as a knd of compmntary ntctua procss of ogca rasonng ukt that s not fundamn-

tay mdtatv n natur Vpaan mght not hav n undrstood as a form of mdtatv concntraton n th tchnca sns of on pontdnss of mndAccordng to ths way of thnkng, th trm mdtaton woud rstrctd tostats of amdh (ncudng th dhyna) n whch thr s no drat dscur-sv actvty17

cutte} tht emoyed whe the ctu ocedue fo medttg beg decbed heee o ce of cojugto of am + + dh thee et he be wel theeb gm pa (equlet o bhvan) ht emoyed thee cote

17 Th wy of edg theBhvankamawould emhze the couy of Kml' thoughwh tht of he Buddht eemoogc do gog bc o Dgg Hye (1988 18d eu (1994: 33) he both uggeted h ntmayf paj defed d ofvpayan medtto by Dgg (c 80-0. Accodg to eu, Yomt ugge thtvpayan yoymou wth pa (AKV14 o h thee ot oly the gh bought


12/22

2 UDDH TUDE REVIEW

Ths udrstadg, howvr, rass a robm f ipayan, as a rocss of coctual aayss,s ot udrstood as mdtatv atur ths woud aar to b at odds wth Kamalaas acctac of th subdvso ofamdhi to o- coctual amatha ad coctual ipayan W would b forcd to cocud that Kamaaa's accout s cosstt

f o th othr had,bhan s trasatd as mdtato', th th rocss of ipayan wl cssarly b udrstood as mdtatv atur Howvr, thatur of ipaan as a mtal rocss that s at oc coctratv ad aalytc wl b robmatc How ca th md rma focusd o o ot ad gag coctual aalyss at th sam tm? O ths udrstadg, Kamalaa'saccout woud aar to b utlgb

So how do w dcd? ordr to addrss ths ssu wl dscuss Kamaala's

das lght of a fudamtal coctual aradgm uo whch thBhankramaar basd wl th argu that f w wsh to tak ths d structur of da thought srously, th bst trm to traslat as mdtato' s bhan O thsaccout Kamaaa's cocto of ipayan woud b o of a mdtatv roc ss, rathr tha o of ordary logca rasog

THRE KDS OF WSDO

Th argumts foud th Bhankrama rst uo a d cutural rsuosto that thr xst thr basc kds of wsdom or larg praj thosassocatd wth study, thkg,ad mdtato rutamaypjn intmaypr,ad bhanmaypraj Ths aradgm costtuts o of da's odst ad mostfudamta ways of cocvg th rocss of srtua ractc t s alradymtod th P Cao ad atr Buddhaghosa's iuddhimagga adVasubadhus Abhidharmakoa19 lthough coctos of ts sco ad lac o

bou by m ipi (bhvn) o whih oy mio o imi hmbu o h bough bou by ii oig (cn) u h Digg iou w wy o oig vipan oiig i ii oig. ou w b h y o iiy iigh wih poou bu h omii hikig oigiwih Digg. E o, h iu upo Km w my h my w h h o opio o miio b mo upo h ipio gi i iou piuy ho o h Yog hoo. Thi i h igh i whih I h ip hi iw.

18 o m Bggh 200 100-7 py o Vubhu

Km, iho 200.19 Dh Nky 29 Vm XV 14 4 38 igy wh pp o b p ioo h m hm i o b ou i h Bhk Upn, wh h mioo i bu h g ho uu i y iib B.U 4. m v e �vy mn nihyivy� miey mn ve nen ven my vnenvQ viim You , Miy i i o mn whih o hou h, o whih o hou o. o by ig hig o , byig oig o o , o gi h kowg ohi who wo .i Oi 996 289 o B.U. V 6 (69-70 m gu o hii iio o giigm h . iio 2004.


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AAM KAAAA vANKAMA A F ANAN

the Bddhist path vary among western stdents of Bddhism this prototype has today ecome so generally accepted as to order on the patitdinos rather than the profond ts significance, however may not have aways een flly appreci-

ated When examined, this apparently simpe schea yields some rather criosand intriging implications ere we shall egin or examination with one of its eary formlations the accont fond in Vasandhs Abhidharmakoa

(he wisdo) arisen from stdy ruama is a certitde orn from the athority of a qalified person pavacanaprmaa; the wis-dom arsen from thinking cinma is orn from the profond reflec

tion of reasoning uki-nidhna the wisdom arisen from bhvanbhvanmaY" is orn from concentration amdh20

The accont given y asandh regards the three kinds of wisdom as pro- gressive the wisdom arisen from thinking asing itself on the wisdom arisenfrom stdy,and the wisdom arisen frombhvan asing itself on that arisen fro

thinking2Kamalala descries the wisdom of thinking as a process in which one

disentangles two kinds of scriptral statement, the nrha and the nrha This mportant hermenetical distinction is a tool developed y Bddhists in

order to classify scriptral statements as respectively definitive or provisiona in

20 bk 892.34 pvnprmjnic mf kinidhnj cinmf mdhhvnmfi ...

2. bk 86.4-6: rv cini / vipfm iniv hvn prYj /smdh rumf pj ni inmf j / inmf ni hvnmf


14/22

BUDDHIST STUDIS VW

meanng For te adyamaka tradton, te dstnton s ased ot n terms of ter referene defnte statements are tose tat ertan to tmate trt(e arosy anutda nyat aamatattva tathat udgaadhama-naitmya et), rosona statements refer to te onentona (rman, 26, 3-)

Aordng to amaaa's aont, t s te task of te wsdom of tnkng todent w statements refer to te rea objet or meanng bhtam athaand w do not e task of te wsdom of bhvan s to az te meanng or

objet tat s rea

ere,frst of a, te wsdom of stdy sod be generated or trogt one ntay enters nto te meanng of te srtres ereafter oneenetrates ter rosona and defnte meanngs by te wsdom of tnkng After tat, ang asertaned te meanng tat s rea (bhta,i nttha) by means of tat (wsdom of tnkng), one sod reazebhvayt) t, not tat w s nrea (abhta nytha)

s amaaa's dssson of te wsdom of bhvan detas te roessfor eerentay reazng te onsons regardng tmate reaty tat aeaready been reaed trog te wsdom of tnkng It s ntrgng to obsere tat te same erba root bh es at te bass of bot bhvan and te word weae ere transated as rea',bhta

We sod aso note anoter mortant oneta nk made by amaaamsef n ts ontext tat between bhvan and anoter term dered frombh namey,anubhva, exerene' (teray foowng te rea') In te rstBhvankama� amaaa ommenes s dssson of bhvanmay j wt te statement,Exerene (anubhva beongs to tose wo rate' s knd of exerenta wsdom an be seen to deend on and enomass te oter twoknds of wsdom One reazes' or medtates on' te onsons aready reaed by tnkng Wat t means to reaze or medtate n ts way s a rater sbte

qeston We t dentey ndes a oneta dmenson, t aso aears to be dfferent from a sme ase of tnkng deey abot some rofond toe wsdom bhvan s oneed as ang a dret arater, t s exeren ta' ts s wat dstngses t from te mere wsdom of tnkng ntmay

22. Bhk 1980- tt thm tt utmyf jtn / ty hi t mthmhyti / ttS intmyy jy nnyth nihyti / tt ty niity bhtm

th! bhyn nbhtm /. Als s Bhk 2 D 46-b; thu bzhin bm n zh n / nn i n yi m n n b'i n yi m tn bb t / lt byn hub m th thm m n bm i tu n yu // It m yin nth thm yi hyn m nyu i th l u ni m kh b i m hyin i mi t n

u yn i tu n mi yu r // An wh s t n thught? H s n wh s sttlwth g t th systm f th t f fntv n pvsnl mnng. If bhitt swthut ubt n ths g, h wl b tn n mttn If t ws nt k ths, f n wsn n untn us u t ubt thn h unt bm tn f nythng t l - ustk mn wh hs v t th untu f fk .

23. Bhk 1 2044-5: nubhSc titt! D 30b 3: ub nm yn nym y /.


15/22

AAM MLLAS ANKAMA ROBLM O RNSON

pra is an xpinial poss of disnin aliy on a ous in a onnad sa amdh.

In Buddis onx, di xpin posssss an pismoloiallypivild posiion i is onsidd induial in a way a onlusions ad

ou asonin alon a no H wo foms of wisdom may on-asd as inkin ou wa on as sudid cnmay p vsus aually oin ou o onnadly xpinin aliy of wa onas alady ou ou bhvanmay p In id Bhvanma�,Kamalala maks is poin usin an analoy:

And wav is known ou wisdom of sudy and inkinis islf o alizd ou wisdom of bhvan bhvanmayy

paay bhvana?, noin ls (Fo xampl), i is lik a os un-nin alon a pviously indiad unnin ak Tfo disn-mn of aliy (bha-prav) is o undakn4

Tus Kamalala mainains a bhvanmay pr s quid fo Awaknin anda is fom of wisdom onsius a mo di alizaion ancnmay pom is onluds a disnmn of aliy (bha-pav) sould undakn I will alld a is disnmn of aliy is xpliilyidnifid y Kamalala wi insi vpyan) Tus i sms a bhvanmay

pra onivd as a poss fo alizin u nau of aliy an spially idnid wi on an of wllknown woan sma ofbhvan amaha and vpaan

As mos pofound of kinds of wisdom bhvanmay pra isidnifial wi insi par xcllnc Givn is fa i would sm asonalo ansla bhvan as mdiaion' in onx of s xs T polm wi anslain dhyna as mdiaion' is a Kamalalas opponn is poaydas adin o a onpion of dhyna a dos no inlud posss of bha

praav Wil Kamalala imslf may av apd ida a vpayan an ou in fis dhyna is opponn is poayd as dnily no ap-in any su onjunion

How n a w o undsand laion wn wo onps ofmdiaion fo s xs? T answ is a bhvan is s onivd as oad m: bhvan inluds dhyna a m wi is pinipally assoiad wi nononpual mdiaion u i is no xausd y i If is is so, ndhyna would paps anslad as asopion' o as som o m sus

iv of is saus as a suspis of mdiaion Af all on would no nomally wis o ansla 'pomm as fui!

. Bk 3 03-6 k e yd ev tintmpjy vdt td ev bhvnmyy pjybhvn nnyt / sd$dhvn-bhmYSvdhvnvt / tsmt btptyvek$ ktvy D 64 yng thos p dng bsm p s bYng bi shes b is togs p gg yin p de nyid bsgom p s bYng b shes b i bsgom p by i / ghn du n m yin te t dkyu s kyi s bstn ns gyug p bzhn no /de t bs n yng dg p so so btg pr byo On te nlogy of te rnning orse,see bk 38 0-3


16/22

86 BUDDHIST STUDIS RVIW

We can see tat te qeston o te best Sanskrt eqvalent or medta ton n te Bvakrama s not nrelated to te debate between Kamalalaand o o en It s peraps not wtot reason tat tese tree texts were sorepettvel enttled e Process fBva Bva s a term or processes tatnclde te development o wsdom trog concentrated conceptal actvt In te Bvakrma, Kamalala portras s opponent as aderng to a concep ton o dya tat excldes delberate conceptal actvt Kamalalas cargeaganst s Can rval conssted precsel n te clam tat e aled to nderstand te necesst o conceptal actvt n te acevement o Awakenng Asan advocate o dya o o en was vewed as nterpretng Awakenng as anaccomplsment aceved smp b ceasng al mental actvt2 t accordng

to Kamalala t s onl trog te partclar conceptal actvt tat s te

dscernment o realt apraav, vpaya paj-va) tat noncon ceptal knowledge or gnoss rvka/paa) can arse26

Wle Kamalalas crtcsms oo o en are centred pon te dea o know- edge a, o o ens crtqe o Kamal aIa can be vewed as ocsng on tedea o acton karma It s te delberate voltona natre o te conceptalactvtes enjoned b Kamalala tat e objects to Voltonal actvt s precsel tat wc bnds sentent bengs to te weel o rebrt As sc t s conterprodctve s wold seem to be te crx o te dsagreement For Kamalala

some actons are necessar to te acevement o AwakenngI, ten va s to be consdered te broader term or medtaton n tese

texts, and vpaya s a knd o va tat s necessar or Awakenng, we

25. is doin is sibd o vks. Bk 2014 6 yc cpy ue /n k kukkvy / vvv kkyn uk vkvhyupgo hve /; D 64b4: yng g og p' c yng yo zhe ze e n e k z n go gyuo zhe u eg cn kun u ho kh ng p gyu r /: o s o is so sid- no sing ion skiu o ois soud b pomd - os o spk us

oud b ping doin o jvks is, ibion on bsis o km'sdsuion'

26 Wn piion s poin o ompnding mpinss nononpuy isonsius imi o ings mniond bov (Bk 280 D 56-b nd ising o is sg nd nsndn p o ohv On is bsis, gduy bu inviby ohv' pupos is pd nd omnisin o Buddood is ivd. Quoing om Rnku uim usiion o pi o insig is dmiyxpind. Bk 2 D 9b-b gng he ngo po' ngo o ny o o g n o gy /

y ye p yong u pong ' zhg go p ye p e' p og p n yng og( og) cng ngo o ny e p ny ( omi ny) og (Gosim oos og) p yng gyu e /he nng e p phy o // ng g p o o og p ny yng g p zhn u he p' e yung n gu hng gu p' e zhn u og p' hng eg go"zhe o n k' o // Somon o ony uivs m bndonmn omn iviy, bu o dos no mdi ving nysd nu o niis i isdom,i nv g id o onps nd i no om o iz bsn o inn nu - onoun o bsn o ig o isdom. So i is sid by usious On, Wn io knoing iy s su iss om vy disnmn o iy, i inins oodo onps us s i o isiks ubbd og onsums siks msvs].S so Bk 081.


17/22

AAM AAAA ANKAMA: A F ANN

may w ask wa prcisy is ndraking was og o invov Hr I can ony giv a brif indicaion of amaaas concpion,in raion o or mdi-aion rminoogy arady discssd

irs of a, procss is dscribd as bing ndrakn wi acay abiding

in a sa of amatha [Having rnoncd a obscraions, on wo wans prknowdg o aris ms civa wisdom wi abiding in ranqiiy

Simiar considraions appy o amdhi Qoing fro SadhinirmocanaSt

[H]aving abandond mna disracions, inwardy discrns os vry sa prviosy considrd dharma as rfcions in spr of concnraion T ting ng dzin Sk amdhi In is mannr, discrii-

naing maning of wa is o b known in os rcions in spr of concnraion,orogy discriminaing, copy consid ring, copy invsigaing, forbaring, accping, cassifying, ook-ing and knowing - That is cad insig So i is a bodisava isskid in insig8

Ts wi amaaas viws rgarding compaibiiy of vipayan wi bo amdhi and amatha ar car, qsion si rmains as o wr rgardd is conjncion wi dhyna as possib In Bhvankrama wo

rms ar nvr mniond in sam bra In spi of is fac, my sggsionis a amaaa did rgard m as compaib and a, givn prsnc ofog vitarkavic wiin firs dhyna, i is prcisy is mdiaiv saa oricay aows wo o com ogr Indd, aong dhynais conjncion wod av bn considrd possib only in firs dhyna sinc og is absn from scond o for dhyna In paricar,i may w av bn igr, inrmdia division of firs absorpiondhynnta a amaaa associad wi possibiiy of pracic of

insig diaion I wi b rcad a i is in is division a gross ogvitarka is absn wi sb og (vicra) rmains If w associa aciviy of sb og wi vrba form vicrayati mpoyd by amaaa in

27. Bhk 2 D 44b45al : de Ia bas na sgib pa mha dag spangs nasyongs su dag pa'iye shes byung ba dodpas hi gnas la gnas shing shes ab bsgom pa bya'o / /. Whl basc such a oto has b takb som schoars as suggstg a cocptual tso Buddhst mdtato tho. How ca

cocptual aalss occur a stat of optd mdtato? ccordg to Grths, t ld to varous attmpts to rgard sght as occurrg mal stats' btw th dhyna. hsdcult ma wll provd som plaato for th postulato of a trmdat dhya(183: 245-5, 285-7 aso s ttr, 188: xxv-xxv).

28. Bhk 2 D 47a747b2: sems kyi am pa gyeng ba spangs nasji la bsams pa'i hos de dag nyid nang duing nge din gyi spyod yul gugs byan du so so og pa byed/mos pa byed do //de Ia ig gedin gyi spyod yul gugs byan de dag la shes bya'i don de am pa byed pa dang /b u am pabyed pa dang /yongs su og pa dang /yongs su dpyod pa dang/bod pa dang /dod pa dang/bye bagbyed pa dang /Ia ba dang/og pa gang yin pa de ni hag mhong hes bya se/de Ia na byang chubsems dpa lhag mhong la mkhas payin 10" hes gsungs so 1/ owrs, 15: 1 5052 341 2) .


18/22

BUDDHIST STUDIES REVIEW

dng h p o inigh oding o h adhnocana S honnon woud md.9

Th oh po y, did i h ingh undood in m of

9. Indeed hs woud seem o e confrmed y Kamaaas empoymen of he same ver ndescrng he experena process o concepua anayss ouned n he Lkvat tran edng he Sanskr ex o Bh , Tucc creaed a separae secon or hs descrpon,No 1 whch he ened Mehod o medaon accordng o he Lvatra; vcra on hedharmas no oec no suec), ec. Ths secon occurs mmedaey foowng Kamaaasdscsson o hyna oh are se n he overa conex of bhvanmay pr hough seyond he scope o hs paper o dea exensvey wh Kamaaas accoun of he Lvatratra, a re excerp shoud suffce o demonsrae he experena quay of he anguagehe empoys fer havng saed he mnd on he fve aggregaes as a medaon ojec

Bh 0.- he anayc process s descred as ommencng wh an anayss of hamawh maera form: Bhk 0.-14 athama yogy rpJo harm bhyrthatay paraarkalts tu tva vcyt / km t vn any, hosv vnam vatat tath pratbhsatyah svanvasthym t tat vn bah armuo vcrayt / aamJm ca bhgaaatyavamJo yogtn arthn na samanuayat/ tasysamanupayata va bhavat/ cttamtmvatat sara na unar bhyo rtho vyat / ta vam / "cttamtra! samruhya bhyam arthana kaayt rpharmavkaln tyq artha / t$m ua[labh}ak$aJartn! vcryanuaabh / va ruJo harmn vbhvyrpJo vbhvayt /; D a44 thog mar albyor as hos gzugs can gang ag gzugs la sogs pa phy ro gy on u gzhan ag gs brtags pa ag

la c ag am ar shs pa as gzhan zhg yn nam on t rnam par shs a ny tar snang st/ rm am gnas skabsj ta ba bzhn nam zhs ya par byao la am par shs a las phy rol paru h rab tu bshg st ru phra ab ams ang ha shas s so sor brtags na a byor as on ag m mthong ngo /s ag a mthong bas snyam u ag thams ca n sms tsam st phyro gy on m o snyam u sms so tar / sms tsam la n b brtn nas / hy ro on a m brtaggo / zhs sa byung ba n hos gzugs can a am ar rtog a sog bao zhs bya ba' tha tshg go/ mgs su rung ba mtshan ny u gyur a ag rnam ar pya na mi mgs pa' hyr ro / Itarhos gzugs can ams am ar bshg nas gzugs can ma yn pa am ar bshg ar bya st rs oa he yogn shoud anayse vcrayt, ya par bya) hose harma havng a maera formmagned y ohers as eng exerna oecs: re hese oher han conscousness, or s hs

conscousness se appearng n ha manner us as n dreamsae n ha regard .e heposon hed s ha hey have a naure ousde o conscousness, he shoud reak hem downno aoms (pamnuo vcayt,T ru ph rab tu bshg st nd dscernng (pratyav$ama,T. so sor brtags pa hose aoms y way of pars, he yogn does no see na samanupaat, T mmthong hose hngs. No seeng hem he hnks hs s ndeed mndony an exernaoec does no exs" Therefore hus Havng ascended o mndony, one woud no magnean exerna oec. The eanng s ha he woud aandon concepuaaons oharma hahave a maera orm He shoud draw a concuson vcyt, T am par pya rom he nonapprehenson o hose hngs ha are n prncpe apprehene Thus havng roen down

vbha, T. am ar bshg nas hama wh a maera orm, he shoud reak down vbha,.am ar bshg bya hose whou maera form. s apparen ha here he concepua anayss or reang down o experenced reaes

s consdered par of he process o nsgh. Neverheess woud e a msake o consder henerences comprsng hs anayss as nsances of cntmay rq. Because hey are underaen whe n he sphere of samh hey are propery consdered as medave n naurehey form par o wha s mean y bhvanmay rj They appear o e dsnc from caseso ordnary nference nsofar as hey seem o e conceved as drecy ased upon oecs andojecve saes of affars eng concurreny experenced n medaon Ths appears o e son he sense ha he medaor s hough of as eng ae o reman oneponedy ocused

upon such oecs, hodng hem n vew whe anaysng hem.


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AAM KAAAA ANAMA A ANAN 89

nonxprnta procsss of ordnary rasonng cinmay pra ths opns th door to two possb ways of transatng Th rst woud tak dhyna as thdfaut trm for mdtaton, xcusvy rfrrng to stats n whch thr s nodbrat dscursv actvty. Vipayan woud b undrstood as a compmntary

ntctua procss that s not mdtatv n natur. But th probm wth thssuggston s that t dos not rcognz Kamaaas accptanc ofvpayan as asubdvson of amdhi as dscussd abov A scond mor sophstcatd possbty woud trat both non concptuadhyna and ratona vipayan as knds of mdtaton abt forms whch ar dstnct and mutuay xcusv n thr natursAs ratona nsght,vipaan woud count as a knd of mdtaton much n thsam way as do Dscarts rctons for th wstrn ntctua tradton On

ths account th procss of mdtaton woud hav to consst of a sra atrna

ton back and forth, btwn th mods of ordnary ratona thought and whoynonconcptua concntraton0 Wh cohrnt th probm wth ths accounts that t fas to tak srousy th Indan dvson of wsdom nto thr knds and

th car conncton btwn vipayan and bhvanmay pj Furthrmorand prhaps mor tngy, t dos not accuraty rct Kamaaas owndscrptons of th procss of nsght. A carfu radng of th txts shows thatKamaaas undrstandng of th dscrnmnt of raty s not that of a knd of ordnary rasonng, but that of a spca knd of concptua anayss that occurs

whil acually abiding in a stat of mdtatv concntraton amdhiWh t s tru that Kamaaa nowhr xpcty stats that ths ncuds th

frst dhyna thr s no rason n prncp to xcud ths possbty gvn thprsnc of thought thrn In fact gvn Kamaaas dscrptons of th anaytcprocss, th uppr ntrmdat dvson of th rst dhna sms th most ky canddat for th sphr of concntraton n whch ths spca knd of concp tua anayss s practsd As dscrbd n th Bhvankrama th dscrnmnt ofraty nvovs cutvatng an accurat prcpton of th tru natur of th con

sttunts of convntona raty n othr words,t nvovs th dscrmnaton ofdharma dharmapravcaya. Ths dscrmnaton nvovs mndfunss practcsmupahna and spcfc acts of what mght b cad prcptua judgmntas to th utmat mptnss of dharma At on pont Kamaaa dscrbs ths xprnta procss of xamnng th natur of dharma as bng so vvd that ts k ookng at th bmshs on ons fac through ts rfcton n a mrror t

30. On t nptn t p f ittin in f il ltntin Willi(989 72-4) n ugg (989: -2). 3. 3 2.5-8 i C ibimbsy sb i1y yo dsmh

ibimbyee smuhiy iicy, sdhm yhsbhm / D 5: l byo zs by de yid yi o bo yid l o s hos hmscd yi o bo yidji I b bzhi d ho du hud de / bd is bzhi yi zs me lo i dbyu b l bs bd i bzhi l m sdu l sos mo bzhi o /: An in tining

t ntu tt vy tn n t b untning t ntu dhm ty t ygn f tnng b upn wn f by inng t ltinin i'


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90 BUDDHIST STUDIS EIW

m clar that Kamalala nt dcrbng a ca rdnary lgcal ranng, but rathr a ubtl rm mdtatv analy It an ntntnally undrtaknpractc that ccur n a hghtnd tat npntd cncun a practc

that at nc cncptual analy and mdtatn

uto would to tn Dvd Hggns of t Unvsty of Vcto fo vwng n vson of ts pp wt spc mpss on t tn pssgs s w spcl cnowldgmnt s owd to of t Hvy fo s nsgtfu commnts nd pfu sustons n ppng ts pp fo pucton

U.n

tVsm

BBREVIS

Abhdhanakoa &bha oaa aubandhu wth Sphutrth ommnta oaa YaomtraSwm Dwds st (d (Vns udd t 87Bhadraaka UpanadBhankmaAadh oPn Romn tnsltton nd Engs tns Sumt M Kt (87 (DlMotl nsdss 8.SnstVuddhmaggatn

Edtons of t tn n C - Con D - Dg; N Ntng; ng

BBGRPHY

Prma ourc not ctd om wtrn l dton

Bom pa' rm pa bhankama. sD dG tn pt sn u. No [224 No

6 42 No. 7 [68] Fcuty of Ltts Unvsty of oyo 7.

Prntd book and articl

dm Mtn 2002 uddsm nd Hmnutcs.ou ragn vo. I pp 1 .gngd S N 200. How to Sp fo t ndn dtons n gnd fo t utu.oual

o th Amran Aadm oRlgon, vo. 7(4 pp 87-10.

Conz Edwd 7 .Buddht hought n nda. nn o MI Unvsty o f Mcgn ss.Conz Edwd 75. urthr Buddht Stud Sltd a Ofod uno Css.Cngl Edwd tzptc 14. h Orgn and Dlopmnt o arl ndan Contmplat rat

Wdn Hssowtz lg.lon C M 2004 h Rol oSrptual tmo Raon and Sprtual Prat n h Upadahar: A

Non-ommntaral Work okara Unpulsd Msts tss McG UnvstyGtn Rupt 2. h Buddht ath o Aknng. Ldn: EJ. .Gtn Rupt 8. h oundaton oBuddhm Ofod Oxfod Unvsty ss.Gomz Lous . 8. ndn Mts on t Doctn of Suddn Engtnmnt In arl Chan n

China and bt Wln L Lws R. Lncst (ds pp -44 y C sn Humnts

ss


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AA AMAAA ANKAA A PRM F RANAIN

Gome Loi . 1987. Puiyig Gold The Metaho o ot ad titio i ddhit Thogt dPactice. I Suen n Gu Aoches o Enighenmen in Chinese Though, Pete N. Gegoyed.), 7-15. Delhi Motila aaida.

Gohima, iyotaka, 1983. The Tiben Tex ofhe Secon Bhnm�. yoto elihed, Showado

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Giith Pa., 1 98. On Being Miness Dehi Si Sat Plicatio. [Reit 1999.]aye Richad 1988 Digng on he neeion of Signs Dodecht lweajiyama Yichi 1991 Late Mdhyamika o itemoogy ad Meditatio' I Mhyn Buhis

Meiion Theoy n Pcice Mio iyota ed.) . 113. Delhi Motilal aaidaei Ae 198. Knowege n Libeion Tiben Buhis Eisemoogy in Suo of Tsfome

Reigious Exeience thaca, NY Sow Lio Picatio.Lamotte, tiee, 1935 Le Smhinimocnsu 'exicion es Myses. Lovai Uiveit de

Lovai.Loez, . Doald S., 1987. A Suy ofSni Ithaca NY Sow Lio PlicatioLoez ., Doad S. 1993. O the Iteetatio o the Mahya Sta Buhis Hemeneuics

D Loez J. ed.) Delh Motial aaidaamoli hikkh 1991. The Ph of Puicion Visuhimgg of Buhghos). ady ddhit

Plicatio Society Reit.Namdo, Gyalte 1997. Bhnm� of c Km (Tiben Vesion Snsi Resoion

Hin Tnson Saath Cetal Ititte o ighe Tieta Stdie.Nchol ia, 2005. laoatio o the Theeod Tyoogy o Widom om aadh to

amalaa A Coideatio othe Relatiohi etwee Reectio ad Meditatio '. Uihedae deliveed at the ate Diviio Meetig o the Ameica Phioohica AociatioIteatioa Society o ddhit hioohy ael) New Yok.

Olivele, Patick 199. Unis Ood Ood Uiveity Pe.Pagel Ulich, 1995. The Bohisi s Doines n hei Posiion in Mhyn Lieue Tig

The Ititte o ddhit StdiePowe, Joh, 1995 . Wisom ofBuh Te Shinocn S ekeley, CA Dhama lihig.Pvea Rayad 199. Dhamakti Accot oYogic Ititio a a Soce o owledge'. U

ihed Mate thei McGill Uiveity.

Regg David Seyot 1989. Buh-ue, Min, n he Pobem of Guism in ComiePeseie Lodo School o Oieta ad Aica Stde.Regg David Seyot, 1992. O the Tieta itoiogahy ad Dooghy o the Geat Deate at

Sam ya. I Tibe Suies Poceeings ofhe 5h Semin ofhe neion Associion fo TibenSies 2 37 . Naita Naitaa Shihoi.

Ryei, eia, 1999. Mhymi n Eisemoogy A Suy ofKm s Meho fo Pong he Vonessof A Dhms nucion, Annoe Tnsions n Tiben Texs of Seece Secions of he SeconChe of he Mhymo. Uihed PhD thei Uiveit de Laae.

Schmithae, Lamet 1 97 . O the Polem o the Relatiohi o Siita Pactice ad Philoohica Theoy i ddhim I Gemn Schos on ni Vo , . 235-50. omay NachiketaPicatio.

Schmthae, Lamet, 1981 O Some Aect o Decitio o Theoie o Lieatig Iightad lightemet i ay uddhm I Suen Zuminsmus un Buhsmus, . 199-250.amg az Steie Velag Gm Wieade

Skilto, Adew, 2002. State o Statemet? Samdhi i Some aly Mahya Sta. The EsenBuhs vol 342) . 5 1-93.

Soa, Gehe, 199 1. mhiynyughThe Two Leadig Picie o ddhit Meditatio'. Mhyn Buhis Meiion Theoy n Pcice, Mio iyota ed), Delhi Motilal aaida 6-65

Taigchi jo 1992 Qotatio om the it hvakama oamalala od i Some diaTet Tiben Suies Poceeings of he h Semin of he nenin Associon fo Tiben


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Stdis 1989 pp. 07. aria ariaan Sinoi urman ober 978 . Bui Hermeneui' .na th Aican Acad Rigin, o. 6

pp. 199.ui iueppe 1958 Min Bddhist xts Pat l Fist Bhvankaa�. ome Serie Orienae oma

ix 2 Dei Moia Banaia eprine 1986.

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Open CourWiiam au 1989. Mahna Bddhis onon ouege.Wiiam au 1991. On e nerpreaion of Mayamaka oug'.na ndian hisph

o 19 pp 191218

two concepts of meditation and three kinds of wisdom in kamalasila’s bhavanakramas

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