KAMALASHILA

Acharya Kamalashila was a great scholar-saint of the ninth century and a disciple of the great abbot Shantarakshita. It was due to the compassionate activities of such great teachers as these that a complete and unmistaken form of the Buddha's teaching flourished in Tibet. Kamalashila played a unique role in this because he was the first Indian scholar-saint to compose a significant text in Tibet with a view to the needs of the Tibetan people and with the intention of dispelling the misunderstandings then prevailing there.

WHAT IS THE MIND?

It is not possible for omniscience to be produced without causes, because if it were everything could always be omniscient. If things were produced without reliance on something else, they could exist without constraint—there would be no reason why everything could not be omniscient. Therefore, since all functional things arise only occasionally, they depend strictly on their causes. Omniscience too is rare because it does not occur at all times and in all places, and everything cannot become omniscient. Therefore, it definitely depends on causes and conditions.

According to this text, there are two types of existent phenomena: those that exist permanently and those that exist at sometimes but not at others. What is the implication of this secondkind—existing at times but not existing at others? Such a question naturally arises. The implication is that temporary things depend on causes. The fact that certain things are produced at

TRAINING THE MIND

It is essential to study and acquire an education. Training the mind is a process of familiarization. In the Buddhist context, familiarization, or meditation, refers to the positive transformation of the mind, that is, to the elimination of its defective qualities and the improvement of its positive qualities. Through meditation we can train our minds in such a way that negative qualities are abandoned and positive qualities are generated and enhanced.
In general we talk about two types of meditation: analytical and single-pointed. First, the object of meditation is put through a process of analysis in which one repeatedly attempts to gain familiarity with the subject matter. When the practitioner has gained a good deal of certainty about the object of meditation,
the mind is made to concentrate on it without further analysis.
The combination of analytical and concentrative meditation is an effective technique to familiarize the mind with the object of meditation, and thus helps to train the mind properly.

COMPASSION

Moved by compassion, Bodhisattvas take the vow to liberate all sentient beings.

Compassion is essential in the initial stage, in the intermediate stage, and in the final stage of spiritual development. In accordance with this popular teaching, Bodhisattvas, great beings who are strongly motivated and moved by compassion, pledge
to attain the state of omniscience for the welfare of all sentient beings. This determination is the awakening mind of bodhichitta, which is an altruistic thought, derived from compassion.

Then by overcoming their self-centered outlook, they engage eagerly and continuously in the very difficult practices of accumulating merit and insight.

By the power of generating the awakening mind of bodhichitta, they undergo the Bodhisattvas' training, which includes developing the six perfections.

DEVELOPING EQUANIMITY,
THE ROOT OF LOVING-KINDNESS

Compassion is one of the major causes for realizing the state of omniscience. It is important at the beginning of the practice, during the practice, and even after realizing the results of our spiritual endeavor. Now the question is: How should we meditate on it?

The way to meditate on compassion will be taught from the outset. Begin the practice by meditating on equanimity. Try to actualize impartiality toward all sentient beings by eliminating attachment and hatred.

Compassion is a mind that focuses on the sentient beings that are miserable and wishes them to be free from suffering.
Compassion can be of three types, depending on the aspect of wisdom that accompanies it. These three are: compassion focused on sentient beings, compassion focused on phenomena, IDENTIFYING THE NATURE
OF SUFFERING

The compassionate mind has the nature of wishing all suffering beings to be free from suffering. Meditate on compassion for all sentient beings, because the beings in the three realms of existence are intensely tortured by the three types of sufferings in various forms.
The Buddha has said that heat and other types of pain constantly torture beings in the hells for a very long
time. He has also said that hungry ghosts are scorched by hunger and thirst and experience immense physical suffering. We can also see animals suffering in many miserable ways: they eat each other, become angry, and are hurt and killed. We can see that human beings,too, experience various acute kinds of pain. Not able
to find what they want, they are resentful and harm each other. They suffer the pain of losing the beauti-
ful things they want and confronting the ugly things they do not want, as well as the pain of poverty.

According to Buddhist tradition, the validity of a philosophical doctrine is determined by logical reasoning. The Buddha very clearly stated:

Bhikshus and scholars should examine my words In the way that a goldsmith tests gold by burning, cutting, and rubbing.
Only then should my words be accepted,
Not out of respect for me.

Therefore, in the process of establishing both external and internal phenomena, we must rely on reasoning. There is no need to rely on scriptural authority alone. What is taught in scriptural texts can be analyzed in the light of reason, and the validity of their contents can be established. The Buddha's own words are open to examination. One of the most wonderful features of Buddhist culture is that the practitioner has the right to examine the teachings. The words of the teacher can also be examined.

COMMON PREREQUISITES FOR MEDITATING ON CALM ABIDING AND SPECIAL INSIGHT

How should calm abiding meditation and special insight be practiced together?

Initially the yogi should seek the prerequisites that can assist him in actualizing calm abiding meditation and
special insight quickly and easily.

It is clear that practitioners need to rely on these prerequisites in order to gain spiritual realizations.

The prerequisites necessary for the development of calm abiding meditation are: to live in a conducive environment, to limit your desires and practice contentment, not being involved in too many activities, maintaining pure moral ethics, and fully eliminating attachment and all other kinds of conceptual thoughts.

Kamalashila next explains what a conducive, or favorable, environment means.

THE PRACTICE OF CALM ABIDING

Calm abiding meditation should be achieved first. Calm abiding is that mind which has overcome distraction to external objects, and which spontaneously and continuously turns toward the object of meditation with bliss and pliancy.

After properly fulfilling the preparatory practices, you should engage in the actual meditation, which consists of calm abiding and special insight. What is this calm abiding meditation? It is that state of mind that naturally attends to the object of meditation as a result of pacifying distraction to external objects.

Besides that, it gradually eliminates the defects of the body and mind due to its being free from mental dullness and excitement. "With bliss and pliancy" refers to these physical and mental qualities that a meditator develops. In the process of meditation, mental pliancy is developed first and is followed by physical

ACTUALIZING SPECIAL INSIGHT

In this text we are talking about engaging in the practice of the six perfections as cultivated by a Bodhisattva. In this context, the purpose of calm abiding meditation is to be able to cultivate a transcendental special insight. Therefore, after having cultivated calm abiding we should endeavor to cultivate special insight.

After realizing calm abiding, meditate on special insight, thinking as follows: All the teachings of the Buddha are perfect teachings, and they directly or indirectly reveal and lead to suchness with utmost clarity.
If you understand suchness, you will be free of all the nets of wrong views, just as darkness is dispelled when light appears. Mere calm abiding meditation cannot purify pristine awareness, nor can it eliminate the darkness of obscurations. When I meditate properly on suchness with wisdom, pristine awareness will be purified. Only with wisdom can I realize suchness. Only with wisdom can I effectively eradicate obscurations.

ACTUALIZING SPECIAL INSIGHT

In this text we are talking about engaging in the practice of the six perfections as cultivated by a Bodhisattva. In this context, the purpose of calm abiding meditation is to be able to cultivate a transcendental special insight. Therefore, after having cultivated calm abiding we should endeavor to cultivate special insight.

After realizing calm abiding, meditate on special insight, thinking as follows: All the teachings of the Buddha are perfect teachings, and they directly or indi-
rectly reveal and lead to suchness with utmost clarity.
If you understand suchness, you will be free of all the nets of wrong views, just as darkness is dispelled when light appears. Mere calm abiding meditation cannot purify pristine awareness, nor can it eliminate the darkness of obscurations. When I meditate properly on suchness with wisdom, pristine awareness will be purified. Only with wisdom can I realize suchness. Only with wisdom can I effectively eradicate obscurations.

UNIFYING METHOD AND WISDOM

When both are equally engaged, keep still, effortlessly,
so long as there is no physical or mental discomfort. If
physical or mental discomfort arises, see the whole
world like an illusion, a mirage, a dream, a reflection
of the moon in water, and an apparition. And think:
"These sentient beings are very troubled in the cycle of
existence due to their not understanding such profound
knowledge." Then, generate great compassion and the
awakening mind of bodhichitta, thinking: "I shall ear-
nestly endeavor to help them understand suchness."
Take rest. Again, in the same way, engage in a single-
pointed concentration on the non-appearance of all
phenomena. If the mind is discouraged, then similarly
take rest. This is the path of engaging in a union of
calm abiding meditation and special insight. It focuses
on the image conceptually and non-conceptually.

Here the text explains how to achieve special insight after hav-
ing achieved calm abiding. From that point on you can engage