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Encyclopedia of India–China Cultural Contacts v1.c7.s5.t12: Bodhimargadipasastra

Encyclopedia of India–China Cultural Contacts v1.c7.s5.t12

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English

Bodhimargadipasastra

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Byang chublam sgron is a representative work of Indian eminent monk Atīsha (982–1054) and also a foundation work of religious doctrines of Kadampa faction. At the same time, it laid theoretical basis for Tsongkhapa’s two masterpieces of byang chub lam rim chen mo and sngags rim chen mo, having a broad impact on religious doctrines of Tibetan Buddhism.

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Byang chublam sgron is a classic treatise written by sage Atīsha in Ngari district of Tibet in the year of 1043 as per requested by lha bla ma byang chub vod. The entire book consists of 69-and-a-half Odes. This theory divides human beings into three levels of upper, middle and lower, according to the temperaments of all living creatures in the world, thus put forward the theory of "skyes-bu gsum”. All those who seek through all means in reincarnation for their own benefits only and not consider the others are called lower man. All those who reject reincarnation and wish to get out from karma influence, however are still restricted as seeking for their own benefit only, not able to help liberate others are called middle man. All those who cut off all their own bitterness, and pledge to cut bitterness of all living creatures, are called upper man.

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The theory emphasises that the lower man should practice the death impermanence doctrine, if without a world-weary mind toward this life, he cannot entre the door of dharma. If thinks five Khandas as ego, it is impossible to get liberation; if not bring forth great Bodhicitta, it is impossible to entre Mahayana. Also in Mahayana, if not combine with skillful wisdom and only practice sunyata, it is not impossible to become a Buddha; if not fully comprehend the true righteousness of doctrine, it cannot be a true second initiation (secret initiations) and third initiation (intelligence initiations).

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Mahayana is further divided into exotoric *Mahayana* and *Tantrayana*, the cause and result: exotoric mahayana is the cause, also known as Prajna; Tantrayana is the result, also known as Ati Yoga. While implementing the two mahayana of cause and result, must regard being with Bodhicitta as the important basis. The sequence of the learning should be simultaneously with the exotoric Mahayana and Tantrayana, starting from mikaeri and learning the tisrah siksah.

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Mikaeri is the entrance of liberation; it is the basis for being with Bodhicitta. According to the teachings of Samantabhadra Practice Chapter, in the whole process of climbing Bodhi tower, regarding buddha-dharma-sangha and treasure supply, we must be with an un-returnable heart and supported with seven practices, determine to achieve the conversion of life to buddha-dharma-sangha at three levels. Based on this Mahayana conversion, initiate

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*Bodhimargadipasastra (Puti Daoju Lun)*

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great compassion for all sentient beings, observe the cause of suffering and suffering consequences in the world reincarnation for the sake of liberating all creatures, initiate an unreturnable great Bodhicitta. As for the body nature, righteousness and methods of initiating this Bodhicitta, there were many different viewpoints from ancient Indian scholars. One should base on the doctrines proposed by the two factions of Nāgārjuna and Asanga, with the same Bodhicitta throughout the whole process or divide into three hearts of cause, result and method, or divide into vow made to Buhda and man’s heart, all dedicated for a continuous and broad learning to increase and enrich this Bodhicitta.

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Śīkṣā is also the three *sikkhā*: *adhisīla-sikkhā*, *adhicitta-sikkhā* and *adhipaññā-sikkhā*. *adhisīla-sikkhā* is through Buddhist discipline to gain the Samādhi, through Samādhi are to gain the wisdom, and practice accordingly. Herein *adhisīla-sikkhā* parallels the seven categories of followers of śrāvaka precept of Hinayana with Buddha discipline and rituals of Mahayana, only those consistently with pratimoka could gain and follow Bodhisattva Precepts. Among the seven categories of followers, according to Buddhist teachings, those who practised the bhiksu Buddhist and thus gained Bodhisattva precepts were especially in big quantity. While accepting the precepts, the rituals should be carried out according to the illustration in Asanga’s Buddhist Worldly Precepts Chapter. Regarding the precepts to follow, practice learning and discipline issue, if not detailed, illustrated in Asanga’s Buddhist Worldly Precepts Chapter, which may take reference of Śāntideva’s Mahayana Collection of Bodhisattva theory.

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*Adhicitta-sikkhā*, Buddhist discipline produces *Samādhi*. According to Buddhabhadra’s *Chapter of Meditation and Sambhara*, to practice meditation, one have to meet with all the “nine requirements”, that is, to meet nine conditions which include: one, should be away from evil karma; two, under guidance of what have been heard; three, dispel prapanca; four, not greedy for extensive preaching; five, *manasi-karoti* of each other; six, recite the given merits and virtues; seven, practice diligently and govern accordingly; eight, calm Samatha and vipassana and nine, residence, food and others should be convenient. With all these nine conditions, follow one nidāna and live with its meaning, the rest skillful and convenient things can be taught by other teachers, which could not be explained with words.

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Adhipaññā-sikkhā "*Samādhi*" means "stopping", it is not enough to try to get rid of karma confusion and other barriers with “stopping” only, to remove barriers "vipaśyanā" is necessary, it is also known as "Nirvana Yoga". But conversely, with wisdom only is not enough to achieve the perfect status of a Buddhist, there should be also with convenience. Both wisdom and convenience are necessary, none of them could be missing, if the two separate from each other, they will become trap for each other and increase the barrier for perfect experience of supreme Bodhi. But what is wisdom? What is convenience? According to buddhabhadra, among the six concepts of donation, discipline, tolerance, Samādhi, diligence, prajnā, the first five concepts belong to the conveniences, the last one prajnā, is supreme wisdom, with conveniences as sikkhā of this doctrine thus to cultivate wisdom, in this way, one could quickly attain the experience of supreme Bodhi. So, what is the entity of wisdom? It is the inner enlightened wisdom of understanding the self nature of noumeon of Dharma Practices like skandha, realms, Ayatana “born out of nothing” and “emptiness”. The principle of "Dharma Practices are born out of nothing” can be understood from the two aspects: one is authoritative teaching evidence, the other is logical or dialectic rational inference.

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The sage, Atisha's adhisīla-sikkhā and illustration of bringing forth Mahayana Bodhicitta adopted the original meaning of Asanga's Bodhisattva-bhūmi; the adhicitta-sikkhā was taken from *Chapter of Meditation and Sambhara* written by buddhabhadra; *adhipaññā-sikkhā* was originated and inherited from Suvarnadvipa. Arisha himself was from the academic faction of buddhabhadra and Suvarnadvipa, while buddhabhadra was inducted from Manjusri and Cantideva/zhi ba lha, and Cantideva was inducted from Nāgārjuna, Aryadeva/phags palha, Bhavyaviveka and Candrakīrti; Suvarnadvipa’s doctrine was inducted from Maitreya and Asanga. Therefore, Atisha’s doctrine has the advantages of the two factions of *mādhyamaka* and *Vijñāptimātratā*. While the principle of adhipaññā reflects more concepts of Nāgārjuna, for the points lacking of details in the mādhyamaka academic faction, briefly take the doctrines from *Vijñāptimātratā* academic faction to enrich it.

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(*Kalsang gyal*)

Cites (3)