Part 6 - The Sixth Stage named Abhimukhi

[A] Vajragarbha Bodhisattva said 'Oh!, honorable sons of the Conqueror, the Bodhisattva who has thoroughly fulfilled the Path of the fifth Bodhisattva stage enters into the sixth Bodhisattva-stage. enters into the sixth (stage) by ten types of Tranquillity of things. 446 He By 446 The Mahavastu (I. p. 120) does not speak of anything particular about this stage. It states only that a Bodhisattva by association with the meditating ascetics (yogacaras) and by developing samatha and vipasyana passes from the 5 th to the 6 th stage.

263 which ten? Namely, by tranquillity of signlessness of all phenomena, by tranquillity of absence of characteristic marks of all things, by tranquillity of non-origination of all things, by tranquillity of non-birth of all things, by tranquillity of detachment of all things, by tranquillity of primordial purity of all things, by tranquillity of the cessation of all Prapancas (i.e., looking upon unity as manifold) for all things, 447 by tranquillity of neither acceptance nor rejection of all things, by tranquillity of all things in being (like) illusions, dreams, reflected images, echoes, reflections of the moon in the water, or apparitions, by tranquillity of non-duality of existence or non-existence of all things. By these ten types of tranquillity of things, he enters into the sixth stage. He, observing thus, following along, conforming himself to, and not being against all things in terms of their 448 447 The word Nisprapanca (or nippapanca in Pali) is one of the words which in Pali and BHS are very hard to define (Buddhist Hybrid Sanskrit Grammar and Dictionary p.380). The Chinese renderings (Translated by Bodhiruci and Sdh.) have which means 'without false statement' or 'beyond verbal designation'. Here, The Buddhist Hybrid Sanskrit Grammar and Dictionary has the meanings: 'the state of an absolute inactivity,' 'without falsehood,' or 'without the error of false statement,' etc. However, in Dhammapada (verse nos. 195, 254), we have 'papancabhirata paja nippapanca tathagata'; papancasamatikkanta. papanca means 'abundance, diffusiveness, error, vanity,' etc. This word is also translated by 'detriment, decay, delay', etc. for any of the evil conditions, such as evil desire, false doctrine, pride, which delay or hinder a man in his spiritual progress. This also denotes the Nirvana that is 'inexpressible' (nisprapanca), unconstitutional. 448 Dashabhumishvaro nama Mahayanasutram reads anumargayan.

264 .450 intrinsic nature, [having faith, going towards and against, not thinking of that, following, observing minutely, ] 449 attains the sixth stage of Bodhisattva (called) 'Face to Face' by his penetrating Anulomika-ksanti (Conformable Forbearance), but not yet so much that he attains the gate to Anutpattikadharmaksanti (Forbearance of insight into the Doctrine of non-origination of things (by nature)). [B] When he understands all the things in their self-nature, he observes the origination and disintegration of the world in order to fulfill 449 These phrases are not found in Chinese versions. 450 The word Anulomika-ksanti as one of the Dharma-dhyana-ksantis, means Conformable Forbearance. See also Encyclopaedia of Religion and Ethics vol. II, p.751. M. Honda translated in his Annoted Translation of the Dasabhumika Sutra (p. 187), as 'conformable or preliminary knowledge.' 451 The anutpattika-dharma-ksanti is a state in the career of a Bodhisattva when he adheres patiently to the doctrine of the non-origination of dharmas. Forbearance or patience is of three kinds: ①forbearance of suffering; ②forbearance of insight into the Doctrine, and forbearance of injuries. The first and the third types are well-known in religious thought, however, the second type perhaps peculiar to Mahayana, is rather a subtle concept. It is further sub-divided into three:- Oghosanuga-dharma-ksanti, (C) amulomiki-, and 3 anutpattika-. Possin says, [Encyclopaedia of Religion and Ethics, (vol. II, p. 751.)] "The name of patience applied to 'insight into the Law' is justified from a double point of view: ① resistance and resignation of mind are necessary to the acceptance of the doctrine of the non-existence of the things: those who do not 'uphold the profound teaching' (gambhiradharmaksanti) are numerous; ②this estimate of the reality of things is an essential element of patience in the ordinary sense.

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265 great compassion because he is guided by great compassion and is controlled by great compassion. [C] He, observing origination and disintegration of the world, thinks follows, "All the origins of worldly accomplishments are from attachment to self. The development of worldly accomplishments does not take place in those who have no attachment to self." He thinks thus, "Therefore, indeed, their mind is intellectually infantile, attached to Self, covered by darkness of Ignorance, longing for Being and Non-Being, engaging in superficial (false) mental concentration, going forth along the wrong Path, acting by wrong views, accumulating conditioned states of merit, demerit, and immovability. Their mental seed conceived and planted by those conditioned states, imbued with depravity and clinging to existence, leads to birth, old age, death, and rebirth in future. Due to the field of deeds, the darkness of ignorance, the moisture of craving and the flow of egotism, the net of wrong views is grown, and the sprout of Name and Form appear. Having appeared, it grows. When (the sprout of) name and form has grown, Five Sense-Organs come to existence. From the interaction of the Five Sense-organs which came to existence, From the interaction of Contacts (with Sense-organs), appears Contact. Sensation appears. From Sensation thereupon Desire appears. Then Craving and Grasping increases. When Grasping is developed, Being comes into existence. When Being has appeared, the Five Aggregates Five Aggregates, after rising up, fade successively in five states rise up.

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P 266 of existence. Having faded, (they) disappear. From fading and disappearance, Fever and Torment (appear). Because of fever and torment, all suffering, lamentation, pain, dejection and irritations arise. And yet there is no one who collects them. From self-nature and impassivity they disappear. And yet there is no one who lets them Thus a Bodhisattva reflects upon the Dependent Origination 452 in its progressive order. disappear." [D] He thinks as follows, "Not knowing the truth in the highest sense is called Ignorance. 453 The fruit of action completed by ignorance 452 Vinaya, I. p. 1; Majjhima Nikaya III, p.63; Anguttara-Nikaya II. pp. 1-4, etc. The system of Dependent Origination, Pratityasamutpada (or Paticcasamuppada in Pali), discovered by the Buddha and given by him as the corner stone of his doctrine, is the doctrine of the conditionality of all physical and psychical phenomena. The formula of Dependent Origination runs as follows:- ①Avijja-paccaya samkhara, Sankhara-paccaya vinnanam, ③Vinnana-paccaya nama-rupam, Nama-rupa-paccaya salayatanam, SatayatanaTanha-paccaya paccaya phasso, Phassa-paccaya vedana, ①Vedana-paccaya tanha, upadanam, Upadana-paccaya bhavo, Bhava-paccaya jati, D, ⑫Jati-paccaya jar- amaranam. For the full details see Visuddhimagga of Buddhaghosa-acariya XVII. 453 Anguttara-Nikaya V. pp. 113-116. The causes of Ignorance are explained in Anguttara-Nikaya: it has as its nutriment ①the five hindrances (nivarana), covetousness, ill-will, sloth and torpor, pride, doubt or skepticism, which in turn are nurtured by misdeeds of body, speech and mind, which spring from ③non-restraint of the senses, ①a lack of precise awareness of disagreeable feelings, superficial reflection (ayonisomanasikara), unbelief, not listening to the Dhamma, and not frequenting the holy ones.

267 is Conditionings (or Karmic formations). Conditionings is Consciousness. The first mentation based on The Four Aggregates 454 arising together with consciousness stand for Name and Form.' 455 The development of name and form stands for the Six Sense-organs (or Bases). 4 The conjunction of three (elements), that is, sense faculties, objects, and consciousness becomes tainted Contact. 457 Born together with contact is Sensation. Clinging to sensation is Craving. Craving develops into 458 Grasping. Tainted action issuing from grasping is Becoming. The rising up of aggregates as natural result of acts is Birth. 459 The 454 This is the four great physical elements: pathavi-dhatu, apo-, tejo-, and vayo-. 455 This is the combination of the mentality(nama) and corporeality(rupa), the mentality should be understood as the three mental skandhas excluding vijnana: feeling (vedana), perception (samjna) and volitions (samskara). 456 These are eye, ear, nose, tongue, body, and mind. 457 Samyuttanikaya II, p.72; IV, p.67, p.86. The texts say: "Due to the eye and the visible..., the mind and the object of thought, there respectively arise visual consciousness..., mental consciousness. The conjunction of the three (Trikasannipata) is Contact." 458 Samyuttanikaya II. p.3. Grasping is exasperated desire, or passion which is expressed by ①sensual grasping (kamopadana), grasping false views (drstyupadana), blind belief in the efficiency of vows and rites (silavratopadana), belief in personalistic ideas (atmavadopadana). 459 Here the Birth is merely the appearance of new skandhas: the skandhas of a

268 maturation of aggregates is Old age. The destruction of aggregates of an old person is Death. Grief is distress of heart of a stupefied one with affectionate attachment when he is going to die and pass away. Crying out in grief is Lamentation. Puin is falling down of the five sense organs. Dejection is the falling down of views in the mind. Torment is taking " place as a result of much pain and dejection. Thus this aggregate of pain and tree of suffering come into existence, without doer or knower. thinks thus: "From attachment to doer, to doer, actions are cognized. sense. "460 He conventionally Where there is no doer, there no action exists in the ultimate [E] He thinks as follows:- 'What belongs to the triple world, that is (of) mere mind. '461 new existence, since Buddhism is essentially a denial of an individual or person. 460 It is Avidya which clings to a doer, so when avidya does not arise, activities (=motivations) are not perceptively reached, i.e. perception (vijnana) does not perceive them. Then perception is the conventional mind-only which is tantamount to the three realms. 461 Dashabhumikasutra et Bodhisattvabhumi p.49; Taisho shinshu daisokyo 9, p.558 b: The source of the 'citta-matra' theory is often sought for in this passage. Strictly speaking, however, this passage teaches only the dependence of the phenomena on the Citta. Still there is no doubt that the citta-matra theory and the Vijnanavada have their starting point in this passage. H. Nakamura says, [Indian Buddhism (p.199)], that it is in order to exhort disciples to practise meditations, a sort of idealism that all the universe is nothing but the outcome of Mind (cittamatraka) is strenuously taught.

269 [F] All the twelve elements of Becoming, analyzed and explained by Tathagata, are also based on the mind. By what reason? When mind connected with affection towards a thing, is produced, that is consciousness, (and) the 'thing' is conditioning. The delusion of conditionings is Ignorance. Name and form are born with ignorant mind. The development of Name and Form is the Six-senses. Contact is connected with the six-senses. Sensation is born with contact. Craving is the obsession with sensation. Grasping is the unrelenting seizing of what is picked up by craving. existence is Becoming. The emergence of becoming is Birth. The full development of birth is Old age. The end of old age is Death. The conjunction of these elements of [G] There ignorance produces two kinds of result. Being at the basis, it deludes living being, and gives the cause for development of conditionings. Conditionings also have two kinds of result. They develop 462 the future maturation of consciousness, and give the cause for development of consciousness. Consciousness also has two kinds of result. It makes the continuity of existence (i.e. rebirth), and gives the cause for development of name and form. Name and form also have two kinds of result. They make support of each other, and give the cause for development of the six senses. The six senses also have two kinds of result. They show differentiation of their own objects, and give the 462 Dashabhumishvaro nama Mahayanasutram has 'shows (adarsayati)' for 'makes.'

270 cause for development of contact. Contact also has two kinds of result. It creates contact with objects of sense, objects of sense, and gives the cause for development of sensation. Sensation also has two kinds of result. It creates reception of what is desired, what is not desired and what is neither desired nor undesired, and gives the cause for development of craving. Craving also has two kinds of result. It creates the attachment to attractive things, and gives the cause for development of grasping. Grasping also has two kinds of result. It creates bondage with defilements, and gives the cause for development of being. Being (rebirth) also has two kinds of result. It creates the basis for (entrance into) other births and states of existence, and gives the cause for development of birth. Birth also has two kinds of results. It creates emergence of aggregates, and gives cause for development of old age. Old age also has two kinds of result. It makes ripening of organs of sense, and gives the cause for cause for development of death. Death also produces two kinds of result. It creates destruction of conditionings through incomplete knowledge and non-annihilation. [H] Here 'Conditionings are caused by ignorance' means the causal conditionings. state of ignorance does cut off but supports 463 463 The word anupastambha should be translated in positive sense (anu+upastambha), even if it looks like negative form (an+upastambha). Unlike the classical Sanskrit this word is not lengthened as anupastambha.

271 'Consciousness is caused by conditioning' means that the causal state of conditionings does not cut off but supports consciousness. 'Name and Form are caused by consciousness' means that the causal state of consciousness does not cut off but supports Name and Form. (The same is of the rest)........ 'Old age and death are caused by birth' means that the causal state of birth does not cut off but supports old age and death. 'The extinction of conditionings is due to the extinction of ignorance' means the calmness and non-supporting 464 of conditionings due to the absence of the causal state of ignorance. (The same is of the rest)... 'The extinction of old age and death due to the extinction of birth' means old age and death are tranquilized and unsupported. [I] Here ignorance, craving and grasping are the continuation of the path of affliction. Conditioning and being are the continuation of the path of action. The rest are the causes of continuation of the path of misery. The preceding (past) and the succeeding(future) annihilated through analysis is the destruction of those paths. Thus these three paths having no self and no any element related to self by nature, are like a hollow reed which is born without any existing substance and which is also destroyed without any association of destructive substances. 464 The word anupastambha here, however, is used in negative sense meaning 'not support (them)' or 'non-establishment'.

P 272 [J] Indeed again it is said that 'conditionings are caused by ignorance..., this is connected with the past. Concepts from consciousness up to sensation, are connected with the present time. Those from craving up to being, are connected with the future. Here after there is continuation of threefold course. There is the extinction of conditionings due to the extinction of ignorance; this is the cutting off of (The same is true of the rest.) their connection. [K] Indeed again the state of three sufferings is on the basis of the twelve elements of becoming. Therein, (the elements) from ignorance, conditioning, up to six senses constitute the suffering that is due to conditioning. Contact and feeling constitute the suffering that is due to pain. The rest of the elements of being constitutes the suffering that is due to disintegration. extinction of ignorance means the cutting off of the three sufferings. The same is true of the rest. The extinction of conditionings through the [L] The phrase 'conditionings caused by ignorance' means the nature of conditioning being produced by causal relations and efficient cause. The same is true of the rest. The phrase 'extinction of conditionings due to the extinction of ignorance' refers to non-existence of conditioning. The same is true true of the others. The phrase 'conditionings caused by ignorance' refers to the bondage (series) of origination. The same is true about the other phrases. The phrase 'the extinction of conditionings due to the extinction of ignorance' refers to

273 the bondage of disappearance. This is true of the rest. The phrase 'conditionings caused by ignorance' refers to examining it according to existence. This is true of the rest. The phrase 'the extinction of conditionings from extinction of ignorance' refers to examining it according to annihilation. This is true of the rest. [M] Thus he observes the tenfold origination by dependence forward and backward (reversed). The tenfold origination is in terms of the continuum of the elements of being, of being all together in one mind, of non-interruption of one's own action, of absence of mutual isolation, of the procession of the three courses of (affliction, action and suffering), of connection to past, present and future, of accumulation of the three kinds. of suffering, of production by (material and efficient) causes, of bondage (series) of origination and destruction, and in terms of contemplation of being 465 and annihilation. [N] When he thus examines the tenfold origination by dependence to be without self, without being, without life, without individual, inherently empty, free from doer and perceiver, without lord, non-depending on cause and condition, void of self-nature, serene by its own nature,' the 466 465 466 Instead of 'abhavaksayatapratyaveksanatasca,' Dashabhumishvaro nama Mahayanasutram has 'bhava--'. Dashabhumishvaro nama Mahayanasutram and Chinese versions omit six words, 'asvamika hetupratyayadhinatah.... prakrtya.

274 entrance of liberation by emptiness becomes manifest (to him). When he thus suppresses the self-nature of factors of being and resorts to absolute emancipation, no sign of any thing is produced to him, therefore, the entrance of emancipation without mark becomes manifest to him. In him who has entered into emptiness and signlessness, no desire whatsoever arises except for the full maturing of living beings led by the great compassion. Thus the entrance of emancipation without aim becomes manifest to him. He, cultivating these three entrances of emancipation, is devoid of the notion of self and other, devoid of the notion of doer and perceiver, and devoid of the notion of being and non-being. [O] All the more, he, being lead by great compassion, exerts himself to perfect to attain the factors of enlightenment which he has not yet attained. He thinks thus: "conditioned (thing) occurs from union; it does not occur without union. Conditioned (thing) occurs from concord; it does not take pla without assemblage. Having known many faults of the fabricated states of conditioned (things), we should cut off their union and their concord. But for the sake of the perfect development of living beings, we should not go to the ultimate cessation." Thus, Oh! sons of the Conqueror, when he examines that conditioned (thing) is defiled by many faults, deprived of self-nature, neither originated nor destroyed by the dwelling in the of wisdom virtue supreme nature, named

275 Asangajnanabhimukha (Facing Unattached Knowledge) 467 is manifest in combination with splendor because he accomplishes great compassion and non-abandoning the mass of living beings. He, endowed with such knowledge and illuminated by dwelling in the supreme virtue of wisdom, collects causes which bring about elements of enlightenment, but he does not abide in an association with conditioned (things). He also observes that conditioned (things) are tranquil by their self-nature, but he does not settle down there because he has not yet fulfilled the elements of enlightenment. [P] The Bodhisattva who stands in this Bodhisattva-stage (called) Face to Face, realizes the concentration of Bodhisattva called 'Entry into Emptiness. To him the following concentrations are produced: 'emptiness ' nonof self-nature, emptiness of absolute reality, supreme emptiness, great emptiness, emptiness emptiness of union, emptiness of accomplishment, conceptual emptiness according to reality, emptiness of concern, emptiness of disconnection and non-disconnection.' With these ten entries of concentration on emptiness in the forefront, a hundred thousands of varieties of concentration are presented to him. Thus hundred thousands of entries on concentration without mark and hundred thousands of entries on concentration without wish are presented (to him). 467 Dasabhumika-Sutra has sangajnanabhimukha, but it must be a misprint for 'asanga-

276 [Q] Furthermore the Bodhisattva who stands in this Bodhisattvastage (called) Face to Face, fully develops the unbreakable intentions, certain intention, good intention, profound intention, unretreating intention, unrelenting intention, pure intention, endless intention, intention to seek for knowledge, and intention to perfectly unite the expedient means and wisdom. [R] These ten intentions of the Bodhisattva are well adapted to the enlightenment of Tathagatas. He has also heroic energy not to be turned back by all heretical disputations; he has attained to comprehension of the stage of knowledge; he is turned away from the stages of Sravaka and Pratyekabudhha; completely faces the Buddha's knowledge; he is invincible for all the performances of evil and impurity; he abides well in the splendour of Bodhisattva's knowledge; he practises well the performance of principles of emptiness, signlessness, and desirelessness; he is endowed with deliberations on expedient means and wisdom; and he is filled with accomplishments of the conditions favorable to enlightenment. He, standing in the Bodhisattva-stage (called) Face to Face, produces the third accurate and conformable acceptance 468 of these doctrines because 468 D.T. Suzuki, in Studies in the Lankavatara Sutra (pp. 126-7), translated it as 'intellectual receptivity' or 'being ready in advance to accept knowledge,' and explains that Ksanti meaning 'patience,' here, does not mean 'to endure or to suffer patiently.' He also refers to the preliminary stage leading to jnana to make up the 16 cittaksanas. Sukhavafivyuha, [SBE (p.51)],

277 his dwelling in supreme virtue of wisdom is more excellent and he agrees properly with (those principles) and does not disagree with them. [S] To the Bodhisattva who stands in this Bodhisattva-stage (called) Face to Face many Buddhas become visible ... (see 5 th stage section [M])... Having heard the teachings, he properly is endowed with splendor of concentration, wisdom and knowledge and holds them by practice. He mostly obtains the store of teachings of Tathagata. When he stands in this Bodhisattva-stage (called) Face to Face, the roots of wholesome deeds become more and more purified and splendid for many world-ages, many hundreds of world-ages (see 2 nd stage section [EE])... Just as, Oh! honourable sons of the Conqueror, gold set adorned with cat's-eyegems becomes more and more purified and splendid, similarly, Oh! honourable sons of the Conqueror, the roots of wholesome deeds of a Bodhisattva who abides in this Bodhisattva-stage (called) Face to Face, deliberated by expedient, wisdom and knowledge, become more and more purified and splendid, and furthermore, go to tranquil and invincible states. Just as, Oh! sons of the Conqueror, the light of the moon refreshes the mentions the three kinds of ksanti:- Oghosauga- 'ksanti in sounds' is to listen to the oral teaching of the Buddha to accept it without fear of hesitation and to abide in it wholeheartedly. anulomiki-: 'Ksanti of obedience' is to reflect upon the nature of things, and truthfully penetrating into it, to keep the mind pure and serene. Banutpattika-dharma- 'Ksanti in the unborn nature of existence.' cf. For details see foot note no. 165 and no. 452 in this thesis.

278 bodies of living beings and is invincible by the circles of winds from four directions, similarly, Oh! honorable sons of the Conqueror, the roots of wholesome deeds of a Bodhisattva who stands in this Bodhisattva-stage (called) Face to Face, tranquilize and cool off the flames of afflictions of many hundreds, thousands, millions, billions of living beings and become invincible for the four Mara-domains. For him the Perfection of 469 Wisdom is the most excellent among the ten Perfections, but it does not mean he does not prectise the other (perfections) but does according to his power and application. This, Oh! honorable sons of the Conqueror, is a succinct elucidation of the sixth Bodhisattva-stage named Face to Face. A Bodhisattva who stands here becomes mostly the king of gods (called) Sunirmita being successful and powerful to quiet conceits of living beings; and he is skilful in turning back living beings from the phenomena of conceit. He can not be distracted by the interrogations of all Sravakas. And he is skilful in introducing to living beings (the teaching of) Dependent Origination. Whatever act... (the rest is identical with the sentences in section [P] of the 3 rd stage until the end of 3 rd stage, but here one should read 'hundred thousand million' for 'hundred thousand.') 469 They are klesa-mara, skandha-, mrtyu-, and devaputra-.