The Four Yogas of ntipa

A Translation of the Four Yogas from the

Prajpramit-upadea of Ratnkaranti
Shantipas Quintessential Instructions on the Perfection of Wisdom

Draft translation prepared by Cory Leistikow under the guidance of Acharya Lama Tenpa Gyaltsen, Boulder, Colorado. 2009 Cory Leistikow

Translation of the Four Yogas of ntipa

Here, for those who pursue the yoga of the Perfection of Wisdom, the four types of yoga are explained. [There is the yoga] of observing all phenomena1, the [yoga of] observing merely mind, the [yoga of] observing suchness, and the [yoga which is] unobservable. For the time being, the first will be explained.

1st Yoga - The [Yoga of] Observing All Phenomena A Bodhisattva abiding solitarily with excellent praj of hearing and contemplating, and having been seated with a straight, cross-legged posture that is not too bent nor too arched, should vividly place [their] mind in mindfulness and alertness that is not to discouraged nor too agitated. Completely draw in the eye, ear, nose, tongue, and body consciousnesses, which are completely distracted by their own nature, and evenly place [one's mind] together with perception of appearances.

Literally this is "all the many things that exist."

These objects that one takes to mind are as follows: The form of blue and yellow, etc.; the sounds of agitation and dissolving/gathering, etc.; the smells of camphor and pus, etc.; the tastes of sweet and sour, etc.; the feeling of cold and heat; and the dharmas2 of happiness, suffering, desire, hatred, the sky, nirvana, etc.. These and the like are the six object elements3 which appear as the apprehended [objects] There are also the six consciousness elements, with the very nature of inner clarity, which appear as the apprehender of those [apprehended objects]: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness and the mental consciousness. The basis of these six consciousness elements is the six sense faculty elements. Of those, five possess form, and one is without form. That is to say, like the flax flower within the eyeball4; the knotted bark in the depth of the ear; the sticks at the base of the nose; 2 half moons cut in the middle by a mere measure of the tip of a hair on the disk of the tongue; the sense faculty of the body which is like the skin; and the mental sense faculty element, which is the instant the [preceding] consciousness stops. In this way, objects, consciousness and sense faculties of oneself and all sentient beings have six each, [making it] 18 elements all together. One should contemplate the various [things that] abide in the realms of the worlds of the ten directions, and having done so, observe the very mind for which these various [phenomena] appear. [Then,] one should cultivate calm-abiding, free of mental engagement. When one attains suppleness of body and mind, calm-abiding is completed. Now, having grounded oneself in calm-abiding, these very reflections of various [phenomena] which range from the form element to the mind-[consciousness] element,

2 3 4

chos within this text is usually translated as phenomenon, but is left as dharma when it is referring to the 6th object, an object of mental consciousness or faculty. khams or dhatu
Literally the "apple of the eye"

[together] are called "all phenomena." Having done this in this way many times, one should thoroughly examine them. Through this thorough analysis, penetrating-insight will be completed. Following that, within the very mind that observes the conceptual reflections [of phenomenon], there is the continuous involvement of uninterrupted mental engagement by the mind which equally observes both [calm-abiding and penetrating-insight]. [This] is called the path which unifies calm-abiding and penetrating-insight. From the Quintessential Instructions of the Perfection of Wisdom, this is the first level of yoga which observes all that comes [into being].

2nd Yoga - The [Yoga of] Observing Merely Mind One should similarly engender a mind for which various phenomena appear and closely examine them as follows. That which is called form is a mere name. All phenomena, for as long as they exist, are also mere names. Because names and objects are completely different, names do not exist as objects. They appear as mere names to those who do not clearly know an object, and appear as mere objects to those who do not clearly know the name. Because of this, an object does not exist in any way like a name, therefore "form" is mere name. That which is called "innumerable objects", up to and including all phenomena, is also merely a name. Ordinary beings instantaneously mix the name with the conventional object. In that imputation, anything from the concept of an object called form up to and including all phenomena is a concept. Because of this, [within everything] from form up to and including all phenomena, there is nothing that exists as the names object. These are also merely mind. These objects, though they do not exist, appear to arise due to the power of habitual patterns which become strongly attached to the appearing object as an [external] object. [For example,] through

the power of familiarizing [oneself] as a gambler, there is the appearance of gambler gambling in a dream. Therefore, quickly mixing with the name, the imputed objects are mere mind. An apprehended object which is external from mind doesnt exist at all. Because that apprehended [object] doesnt exist, the apprehender also does not exist. Therefore these various [phenomena] are inexpressible, and should be ascertained as mere mind, empty of apprehended and apprehender. One should then abandon all mental engagement, drawing the mind into all phenomena which is itself mere mind. Closely bound [to the ascertainment of all phenomena as mere mind], remain unwavering. For as long as it takes to obtain suppleness of body and mind, one should develop and enhance calm-abiding. Once one has obtained suppleness of both [body and mind,] abide in that very suppleness, uncovering again and again this reflection5 which is meditative stabilizations object of experience. One should thoroughly examine by revealing again and again that these various aspects, which are the 18 elements, are mere mind, without a nature and empty of apprehended and apprehender. By thoroughly analyzing in this way, one should develop penetrating-insight until one obtains suppleness of body and mind. Following that, within the very mind that observes the reflection associated with conceptual thinking, there is the continuous involvement of uninterrupted attention by the mind which equally observes both [calm-abiding and penetrating-insight]. [This] is called the path which unifies calm-abiding and penetrating-insight. From the Quintessential Instructions of the Perfection of Wisdom, this is the second level of yoga which observes mere mind.
5

Lama Tenpa comments here saying that this likeness, this reflection, has carried a meaning of what one has understood, this ascertainment of all phenomena being mere mind. As it fades, one calls it back again and again, "making it vivid" with regard to the 18 dhatus, and realizing they are empty of apprehended and apprehender.

3nd Yoga - The [Yoga of] Observing Suchness As for the third [yoga,] one should similarly develop the mind for which various [phenomena] appear. Closely examine them as follows: These various 18 elements are mere mind because they have no self-nature and are empty of apprehended and apprehender. Anything whatsoever from "form" up to and including "phenomena of all phenomena" constitutes appearances as name and appearances as objects. In this way, anything from aggregates6, elements and sense-base7 up to and including all phenomena are appearances, no matter how they appear. Therefore, [these appearances] are the signs of all phenomena. Because they are observations of confusion, all of these [appearances] are the signs of confusion, the signs of conceptual elaboration, and the signs of inverted [views]. These appearances, because they are corrupted by mind, are non-authentic appearances. This very inauthentic [appearance], because it appears as the observation, is called "confused observation". In that way, all the appearances that exist are confusion, because [one] sees the inauthentic [reality] and does not see the [reality of] genuine meaning. Therefore, by means of the wish to see the genuine meaning of all phenomena, having similarly grounded [oneself] in calm-abiding, and through the practice for which appearances disappear, one should renounce these confused signs of manifest appearances. For example, a single meditator alone, staying in a solitary place and abiding in concentration, completely transcends the perception of form. Then, through the perception of space, one closely rests in everything. Once one has perfected the source of infinite space8 likewise abide [there]. This bodhisattva then also, resting in equipoise in the mere appearance of

6 7

phung po or skhandas, skye mched or ayatanas 8 nam mkha mtha yas skye mched - This is the first of four states of the formless realm

mind, the various 18 elements, and having abandoned all mental expression, should renounce all these signs of confusion and all these signs of conceptual thought. In this way, appearances of the body, fruit trees, villages, cities, rivers, the earth, space, light, darkness, the moon, the sun, planets, constellations, and so forth, do not exist whatsoever. Similarly, form, sound, smell, taste, and touch also do not exist whatsoever. The eyes, ears, nose, tongue, and body sense faculties also do not exist, and similarly, the eye, ear, nose, tongue and body consciousnesses do not exist. Mind element, and element of dharmas also do not exist. The elements do not exist, nor do the sense-bases, the aggregates or whatever else there is. Even the qualities of a buddha, do not exist. In this way the conceptual signs of all phenomena disappear, because once one has renounced the signs of the apprehended, the signs of the apprehender which depend on that, also disappear. Like the entire sky, stainless and endless, one will see the very nature of all phenomena [empty] of duality, as mere clarity-emptiness. Do not waver from the mind gathered in the very mind which looks at the appearances of all phenomena as emptiness. For as long as it takes to develop suppleness of body and mind, train in calm-abiding. Then, grounded in that very calm-abiding, completely and thoroughly uncover the very reflection of the emptiness of all phenomena which is meditative stabilizations object of experience. All these phenomena are not associated, nor are they non-associated; they are formless, indefinable, unobstructed. It is called the "singular characteristic without characteristics." [These phenomena] are "not associated" [because] that which comes to exist as a single indivisible characteristic, ultimately is not an appearance. They are "not non-associated" [because] that which comes to exist as separate characteristics is also not an appearance. Nevertheless, all the various specifically characterized [phenomena] merely appear as different non-illusory aspects and conceptual characteristics.

Ultimately, to be empty of duality means appearances of ordinary characteristics appear as one taste. Because the ultimate nature is beyond the realm of one's conceptual mind and one cannot label it, it is "formless". In other words, because words cannot explain it, it is "indefinable." Since it appears like the entire sky, stainless and endless, it is "unobstructed." Because it appears as generally characterized [phenomena] called emptiness, it is a "singular characteristic." Moreover, the ordinary characteristics of [phenomena] are also not other than [a singular characteristic]. They do not appear as generally substantial existents or non-affirming negations, because those are illogical. If that is the case, what is it like? To clarify, since the divisions of specifically characterized phenomenon come from the sign of illusory aspects, they ultimately do not exist. Those very non-existent appearances appear as emptiness. Because of that, it is called "without defining characteristics." Through a complete detailed analysis like this, until one achieves suppleness of body and mind, continue to thoroughly examine and analyze [these things]. Through this, penetrating-insight will be perfected. Following that, within the very mind which observes the very reflection of emptiness, which is meditative stabilizations object of experience associated with conceptual thinking, the continuous involvement of uninterrupted and constant attention is the path of which unifies calm-abiding and penetrating-insight. From the Quintessential Instructions of the Perfection of Wisdom, this is the third level of yoga which observes the suchness of all phenomena just as it is.

4th Yoga - the [yoga] without observation As long as the yogi who enters into the 3rd level of yoga still engages in even extremely subtle conceptual thoughts of phenomena, the 3rd level is not complete. At the time when that [yogi] engages in extremely subtle conceptual thoughts of only the nature of phenomena, [the 3rd ground] is said to be entirely perfected. Over and over, resting in the equipoise of that complete perfection and following it with the strength of direct meditation, without effort and without formation, one comes to actualize directly the suchness of all phenomena. [When this occurs,] non-conceptual wisdom because the signs of [both] phenomena and the nature of phenomena completely disappear is nondual. Since it is non-mistaken, it is without appearance and without observation. [Nonconceptual wisdom] comes to appear as the supreme nature of non-conceptual calm-abiding and penetrating-insight. Transcending the world and the actualization of uncontaminated wisdom is the 4th ground of yoga. The time it takes [to go] from not seeing ultimate truth to seeing ultimate truth is the path of seeing. Looking at that very essence of what was seen, is the path of meditation. All the wisdom of suchness there is, is totally subsumed by the 3rd level. In this way, it may be that thinking of suchness is not non-conceptual. However, because it is discriminating awareness of a correct [object], it is in complete harmony with the arising of non- thought because it is thinking of suchness. It says in The Dhra that Enters into Non-Conceptuality9,:

In this and all later quotes, while it is clear that the quotes are similar, there are very few places where the quotes in Shantipa's text match the quotes found in the Dharani. Both the Instructions and the Dharani are translated from Sanskrit by different translators, so it is difficult to know if the differences are due to different translation devices of the translators, or if Shantipa may be summarizing the parts of the text. Bentor (2002) notes this as well, even when he compared a number of different versions of manuscripts. I am currently in the process of tracking down more versions of this text and the text of the Dharani.

To summarize, the bodhisattva, through the practice for which appearances disappear, should abandon and not mentally engage these manifested signs of nonthought until one contacts the sphere of non-thought. In this way, since one should contact the sphere of non-thought, the practice of genuine meditative stabilization endowed with the source of suchness should be followed by total dependence, meditation, and doing it many times. When one has done this through correct mental engagement, contact with the sphere of non-thought occurs, without exertion and without fabrication. This is the way to train thoroughly in stages. Here, the "sphere of non-thought" is non-conceptual wisdom, "contact" is attainment, and the "source" is suchness. One may wonder, "what is the source?" Through observing it, it becomes the cause of birth. "What is it the source of?" It is the [source] of the Dharma of the noble one. That which is "totally depended upon" is teaching from scripture, the praj that arises from listening. That which is "meditated" upon is the manifest realization of the meditator, the praj that arises from contemplating. "Doing many times" is mentally engaging again and again, the praj that arises from meditation. These very three are correct mental engagement. Of those, the potential, habit and power of meditation is sequentially related to that which come first; like a river, it follows after the [previous] two. "Without exertion and without fabrication" is not being related to individual exerted effort. "Contact" is the attainment of the ground of supreme joy10. "In stages" is the actualization of those above the [first] ground. Furthermore, with regards to non-conceptual wisdom, one may ask "How is it characterized?", "What are the signs?", and "What benefit does it have?" These three are also explained in that Dharani,

10

The first ground of the bodhisattva bhumis.

In regard to the "characteristics" for instance, (1)11 how is the realm of nonconceptuality explained to be non-thought? (2) [By] completely grasping that it is that which completely transcends conceptual thought, (3) that which completely transcends examining of the nature [of reality], (4) that which completely transcends all thoughts of sense faculties, (5) that which completely transcends all thoughts of objects, (6) that which completely transcends all thoughts of cognitive awareness, (7) and completely grasping that it is not the abode of all obscurations. These are called (1) completely non-conceptual, (2) certain non-thought, (3) inexplicable, (4) non-abiding, (5) without appearance, (6) without cognitiveawareness, and (7) without abode. These last seven phrases are the characteristics and the seven previous phrases are the detailed explanation of those. (1)Transcending all conceptual thoughts is the disappearance of all signs of conceptual thoughts. In this regard, through the transcendence of all ordinary conceptual thoughts, there is complete non-thought. This is the teaching. Certain thought and the remaining five, particularly that which transcends those, is explained as certainty. Why is this? (2) Through observing and analyzing this there are thoughts of certainty, one's own thoughts of certainty. If one transcends beyond that, there is "certain non-thought." (3) Explanations are that which are definitively explained and clarified to others through words. If one transcends beyond that, it is "inexplicable." (4) The 6 elements of sense faculties which are labeled as sentient beings are abiding. Because nothing appears here it is "non-abiding." (5) Yet since there are vivid appearances, there are appearances as the 6 object elements. Since nothing appears as those, it is "without appearance." (6) Cognitive awareness is the 6 consciousness

elements. Since nothing appears as those, it is "without cognitive awareness." When [one]
11

Parentheses added for clarity.

transcends all these concepts, [then] it is non-conceptual. (7) Furthermore, because they are the antidote for conceptual thought, explanations of non-conceptuality are "without abode." Since [non-conceptual wisdom] is the ground, it is the abode. It is the ground of conceptual thoughts which are gathered by emotional and cognitive obscurations. Those concepts do not exist in there because they have been overcome by the antidotes themselves, and are therefore without abode. Because of this, it is called "completely non-conceptual." Next are the signs which are discovered. From all phenomena to [one endowed with] wisdom no different from that which is known by a bodhisattva fully abiding in the realm of non-conceptuality is seen to be similar to the outer edges of space. Because [a bodhisattva] has attained this, all phenomena are likewise said to be seen as illusions, mirages, dreams, optical illusions, echoes, reflections, water moons, and apparitions. Here, when it says "that which is no different from that which is known", "that which is known" is all phenomena. "That which is no different from that" is the seeing of mere suchness of their one taste (their inseparability). That is the wisdom that transcends the world. Alternatively, "that which is known" is mere suchness. "That which is no different than that" is the one-taste similar with that [suchness]. Or again, "that which is known" is the lack of difference and inseparability from that mere suchness. Because appearances are indistinguishable from that, all signs of phenomena and their subjects disappear. Having apprehended suchness, the apprehender of that does not appear. That which is said to" resemble the outer edges of space" is that which is equal to the edges of space. The "edge" is without obscuration. That which is "equal", is said to be equal to the edges of all things, whatever phenomena there is. Then, what arises after that the genuine attainment through the power of transcending the world is the wisdom of the world.

That which is seen as "illusion-like" is the world of sentient beings, because it appears as men and women and so forth, which is not true. "Mirages" are like the world of vessels12 because it appears as illusory water and so forth. "Dreams" are like the enjoyment of all objects because things do not exist. "Optical illusions" are like the shadow-like bodily actions because they are unmoving. "Echoes" are like the actions of speech, because there is no sound. "Reflections" are the forms that appear on the surface of a mirror. The mental activity of one based in meditative equipoise is like an apparition because the reflections of meaning appear there as meaningless. The mental activity of one resting in non-meditative equipoise is like a "water-moon" because it has been saturated by the water of suppleness. The mental activity which is blessed by others is like an "apparition" because it depends on others. As for the benefits of hearing this, [I] will explain by putting it into a concise verse form and a group of elaborations. The verses: Genuine unwavering tranquility, Is genuine unwavering mastery. The bliss of non-thought Is obtained by the bodhisattva.

The group: Abiding with great bliss, you will discover the expansion of stillness; Through the sublime great mind, the flourishing of stillness. Through praj, the flourishing of great wisdom, renunciation of teachings, and extensive actions for the benefit of sentient beings these also you will discover. [With regards to non-conceptual wisdom], because there are no emotional afflictions, it is "tranquility." Because there is no impairment, it is "unwavering." Because it is superior to bliss
12

The world which forms the environment of sentient beings

which is other than that, it is "genuine." Because desire, however much there is, is made manifest, it is "mastery." When it is similar with bliss which is other than that, it is equal. When qualified by these particular four, it is unequal. "Actions" from that are from non-conceptual wisdom. The "great" and "renunciation" is vast. To engage through that meditative stabilization is "stillness." The "sublime mind" is the nature of meditative concentration and so forth. The "teaching" is the explanation of dharma. "Bringing benefit" is the expansion of overcoming emotional obscurations, and is the mastery of those. From the Quintessential Instructions of the Perfection of Wisdom, this is the fourth level of yoga which is without appearances.

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