The University of Nalanda c11.124

c11.124

" Kamalaśīla replied—To say (that it is possible) to be free from thought, (in other words) to be in a state of absolute mental inactivity, constitutes actual rejection of Pratyāvekṣaṇā Prajñā, knowledge derived from critical examination (of things and phenomena). The root (basis) of Samyak Jñāna (perfect wisdom) is indeed Pratyāvekṣaṇā Prajñā. Therefore the abandonment of it is tantamount to rejecting the Lokāvigata *Prajñā* i.e. wisdom that transcends the faculties of man and god. Without the *Pratyāvekṣaṇā Prajñā* how can the Yogī (the meditative devotee) find himself in the state of *Avikalpanā*, i.e., the state of absolute abstraction? If there be absolute inactivity of mind so as to cause unconsciousness, i.e., the loss of the power of cognition of all external or internal phenomena and in that to be devoid of knowledge, the mind would be contending against inactivity itself. If I think that I must not remember any *Dharma* that very thought belies the determination and brings all remembrance with greater force. If again the mind be thrown into a state of unconsciousness *i.e.*, its functions be paralysed, it may be freed from *Vikalpanā* temporarily, *i.e.*, for a time it may remain in that state. Without *Samyak Pratyāvekṣaṇā* there are no means of attaining to the state in which the mind is free from *Vikalpanā*. If, only the working of the faculty of the memory is suspended, in the absence of *Samyak Pratyāvekṣaṇā*, you cannot realise that all things and phenomena (*Sarvadharma*) are in their nature void and their apparent state impermanent, and unless that is acquired, the obfuscating process that is constantly at work will not be removed. Therefore by *Samyak Prajñā* the false (delusive) notions should be thrown out, and while remembering everything, there cannot be forgetting all things (*Sarvadharma*) which is evidently a contradiction. The working of the memory and at the same time absolute inactivity of the mind cannot exist together. Because the former is activity, and the latter state its negation which is to be acquired (according to the Hoshang) cannot be co-existent. How can the *Pūrvasthāna Anusmaraṇa*, i.e., the remembrance of one's place and condition of former existence be obliterated? Therefore the Yogī who thinks by discrimination acquires *Samyak Prajñā* and meditating on the inner and outer phenomena (*Sarvadharma*) in reference to the three times, loses the *Vikalpanā* (diversity of thought) and thereby becomes free from erroneous notions and conceptions. In this manner being well versed in the *Upāya* (means) and *Jñāna* (knowledge) one should be free from darkness and thereby acquire the state of *Sambodhi* *Dharma*—Supreme Enlightenment."¹