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Cittamatra or the Proponents of Mind Only' are so called because they propound that all phenomena are of the mere entity of the mind. Also, because they settle the practice of the deeds of the path from the yogic point of view, they are also called 'Yogic Practitioners'. The tenets of the Mind only school are as follows: paratantram kalpitam/ etat trayam paramarthato nasty eva katham nasti uktan ca Bhagavata 'Cittamatram Bho Jinaputra yaduta traidhatukam' iti tat katham styam uktam vineyanam rupadyabhinivesaprahanartham/ atrarthe Nagarjunapadair uktam cittamatram idam sarvam iti ya desana muneh/ uttrasapariharartham balanam sa na tattvatah// tasmat paramarthato nasty etac cittam/ iyata sarvabhavanam tattvam uktam// (Hevajra Tantra (Study) ,part 2, p.116) 67 sato bhavah sattvam arthakriyakaritvam idam pratyayalaksanam/ pancaskandhatmakam// (Hevajra Tantra (Study) part 2, p.105.3-4) - 48 www

The Proponents of Mind Only assert that all objects of knowledge are included in the three characters. These are other-powered characters (paratantra), thoroughly thoroughly established characters (parinispanna), and imputational characters (parikalpita). The three characters are also called the three natures. How can the doctrine of Mind Only be reconciled with the doctrine of the three natures. According to Vijnanavadin it should be understood that 'Three Natures' are not separable from the consciousness. From such and such imaginations, such and such things are imagined. What is apprehended by this imagination, has no self-nature. (Trimsikakarikas, 20)68 Again Vijnanavadins are question if there are three are natures why the Buddha teaches all dharmas are without nature? The answer is given in Verse 23 of Trimsikakarikas, On the basis of these threefold natures, threefold natures of naturelessness are established. Therefore the Buddha preached with a secret that all dharmas are devoid of self-nature. (Trimsikakarikas, 23)69 Thus the Mind Only School asserts that all compounded phenomena are other-powered characters, that the real natures of all phenomena [emptinesses] are thoroughly established characters, and that all other objects of knowledge are imputational characters. As explained by Geshe Lhundup Sopa, only emptinesses [that isselflessness of both phenomena and self] are throughly established natures. All impermanent phenomena are other-powered natures while all permanent phenomena such as uncompounded space are imputational natures.70 The ultimate reality is throughly established established nature as 68 yena yena vikalpena yad yad vastu vikalpyate/ parikalpita evasau svabhavo na sa vidyate//20// Swati Ganguly, Treatise in Thirty Verses on Mere-Consciousness (Delhi: Motilal Banarsidass, 1992), p.119. 69 trividhasya svabhavasya trividham nihsvabhavatam/ samdhaya sarvadharmanam desita nihsvabhavata// Swati Ganguly, Ibid, p.123. 70 Geshe Lhundup Sopa & Jeffrey Hopkins, Cutting Through Appearances, - 49 -

explained in verse 25 of Trimsikakarikas, This absolute truth about all the dharmas is also the absolute Suchness. Because it is always thus in its nature, it is the rial nature of Mere-consciousness. (Trimsikakarikas, 25)71 The attainment of this ultimate reality is the object of a Bodhisattva progressing on the Mahayana path. He must also traverse a path that consists of the sixteen aspects of the four noble truths that are impermanence and so forth. The coarse selflessness of persons is a person's emptiness of being permanent, unitary, and independent. The subtle selflessness of persons is a person's emptiness of being substantially existent in the sense of being self-sufficient. Both subtle selflessnesses [of persons and of phenomena] are asserted to be emptinesses. However, an emptiness is not necessarily either of these, for both true cessations and nirvanas are asserted to be emptiness. The path has five grades-the paths of accumulation, preparation, seeing, meditation, and no more learning-is made for each of the three vehicles. The Proponents of Mind Only also also assert a presentation of the ten Bodhisattva grounds for the Mahayana. The first of the ten grounds begins with the Mahayana path of seeing which is also the beginning of the Superior's path. While the remaining nine grounds fall under the path of meditation. The Mind Only Followers of Reasoning assert those who have the Great Vehicle lineage take as their main object of meditation the thoroughly established nature in terms of the selflessness of phenomena. They practice meditation on the selflessness of phenomena in conjunction with [amassing] the collections of merit over three periods of countless aeons and gradually traverse the five paths and the ten grounds. By means of the uninterrupted path at the end of their continuum [as a pp.260-261. i 71 dharmanam paramarthas ca sa yatas tathatapi sah sarvakalam tathabhavat saiva vijnaptimatrata// Swati Ganguly, Ibid, p.125. - 50 -

sentient being who still has obstructions to be be abandoned], they completely abandon the two obstructions, thereby attaining Buddhahood in a Highest Pure Land. They attain a Truth Body, the abandonment of obstructions and realization of selflessness that is the perfection of their own welfare, and attain the two Form Bodies [Complete Enjoyment Body. and Emanation Body], the perfection of activities for others' welfare. According to some followers of some followers of Asanga's "Compendium of Manifest Knowledge, it is evident that complete enlightenment also can occur in a human life. They maintain that Buddhahood can be attained in a human body, not just with the special body of one in a Highest Pure Land.72 There are Three Bodies of Buddha, Truth Body, Complete Enjoyment Body, and Emanation Body. A Truth Body is of two types, a Nature Body and a Wisdom Truth Body. Also, there are two Nature Bodies, a Nature Body of natural purity and a Nature Body of freedom from peripheral defilements. A Wisdom Truth Body is a Buddha's omniscient consciousness, and a Nature Body is the emptiness of a Buddha's omniscient consciousness. In the sense that a Buddha's mind has always been essentially free of the defilements, the emptiness of that mind is called a naturally pure Nature Body. In the sense that a Buddha's mind has become free of peripheral defilements, the emptiness of that mind is called a Nature Body as freedom from peripheral defilements.73 Because they assert these points, the Proponents of Mind Only are called proponents of Great Vehicle tenets. The prime concern of the Cittamatrins is to explain the Buddhahood as a non-dual state where subject and object discrimination ceases. The Mahayanist Asanga and his predecessor Maitreya has divided the gradual path to Buddhahood into five stages or levels and as a consequence the Boddhisattva doctrine gained in in momentum. A Boddhisattva is the 72 As per the quotation given in Geshe Lhundup Sopa & Jeffrey Hopkins, Ibid, p.276. 73 Geshe Lhundup Sopa & Jeffrey Hopkins, Ibid, p 277. : - 51 -

+ Mahayana practitioner whose aim is to become a Buddha for the sake of sentient beings. He has to progressively acquire merit and remove various types of affliction that acts as obstructions to his achieving the omniscient mind of a Buddha. A Bodhisattva can discard all his afflictions including innate ones by the time he achieves the tenth ground. His progress from one path to the next depends depends primarily on his understanding of Parinispanna or Paramartha satya (ultimate truth) and his removal of certain specific afflictions that abide in each level of the Bodhisattva Ground (bhumi). The five paths leading to Buddhahood are 1. the path of accumulation (sambhara marga), 2. the path of preparation (prayoga marga), 3. the path of seeing (darsana marga), 4. the path of meditation (bhavana marga), 5. the path of no more learning (asaiksa marga). A Bodhisattva spends at least three countless eons on the paths of accumulation, preparation, seeing, and meditation and reaches the last part of the tenth ground before he enters the state of no more learning, his path is very long. Though all artificial conceptions of inherent existence are removed on the first Bodhisattva ground and though during meditative equipoise the innate conception of inherent existence is dormant, a conception of inherent existence can arise again outside of direct contemplation of emptiness. In meditative equipoise a Bodhisattva, Hearer, or Solitary Realizer again and again enters into direct realization of emptiness, and in subsequent attainment practices the deeds appropriate to his motivation. A Bodhisattva, ground by ground focuses on a different perfection. Allten perfections are practiced on each ground, but a different one is brought to fulfillment on each. Finally, on the tenth ground, all ten perfections are in a state of complete development. On each ground a Bodhisattva abandons varying degrees of the innate conception of inherent existence and the poisons it induces along with their seeds. The conception of inherent existence and its attendant afflictions are divided into eighty-one steps, nine each with respect to the nine levels, so that each level has a series of nine obstacles that are to be abandoned: big 52

big, middle big, and small big; big middle, middle middle, and small middle; big small, middle small, and small small. One proceeds in nine steps with each step having an uninterrupted path, which is a path of direct cognition of emptiness actively forsaking a consciousness directly cognizing emptiness within the condition of having abandoned that affliction. When a Hearer or a Solitary Realizer has abandoned all nine rounds of the innate afflictions, he is a Foe Destroyer and has attained the path of no more learning of his vehicle. On the eighth ground all Bodhisattvas finally begin to eliminate what they have sought to overcome since their entry into the Mahayana, the obstructions to 路 omniscience. The long endeavor in amassing the collections of merit and wisdom has been for the purpose of so empowering the mind that it is possible to counteract these most subtle obstructions. On the path Bodhisattvas familiarize themselves in innumerable ways with the six perfections. They develop limitless wishes and dedications, and they experience the wisdom that cognizes the profound suchness of all phenomena in the manner of of a fusion of subject and object. The Bodhisattva's base is the aspiration to highest enlightenment for the sake of all sentient beings. The effect of these paths is the attainment of a Buddha's Truth Body and Form Body which are the fulfillment of the aims of both oneself and others.74 The two divergent methods of worship solicited the advancement of the theory of the two Buddha bodies which represent the two stages of Buddhahood. In the method where Buddha is regarded as a master whose. presence is reiterated by the scriptures and stupas, the focus is on justifying the Form Body (rupa kaya) of the Buddha. As per the other method the focus is on establishing the idea of Universal Truth or Dharma itself as the body of the Buddha, i.e. Truth Body (dharma kaya). Thus, we observe that the two bodies of the Buddha Truth Body and Form Body are not contradictory concepts. Both are bodies of the Buddha. Form Body is the manifested material form while Truth Body is 74 Jeffrey Hopkins, Meditation on Emptiness, pp.99-109. 53 -

the profound, infinite form that is ordinarily imperceptible and yet provides the basis for the Form Body to come into existence. Through the attainment of a Buddha's Truth Body and Form Body the aims of both oneself and of others is fulfilled. This theory of two Buddha bodies i.e. Truth Body and Form Body persisted and under went some changes before it evolved into the theory of the Three Buddha Bodies in Mahayana buddhism.75 G The theory of Three Bodies achieved completion in Mind Only (Cittamatra) School. The essential Sutras of Mind Mind Only Only School extensively discuss the theory of Three Bodies while elaborating on the path to enlightenment. One such Sutra is "Mahayanasutralamkara, (Ornament for the Mahayana Sutras) which is considered to have been composed by Maitreya and and commented on by Vasubandhu. Here references are made to the Three Bodies of the Buddha as the Nature Body, the Enjoyment Body, the Emanation Emanation Body. Another is Ratnagotravibhaga Mahayanottaratantra sastra where the Three Bodies of the Buddha is classified as the Nature Body (svabhavika kaya), the Enjoyment Body, Emanation Body and the Truth Body (dharma kaya), the Enjoyment Body, the Emanation Body. The two Sutras have used almost identical sanskrit terms to present their respective theories on the Three Bodies of a Buddha. However, to some extent the usage of the terms vary. As "Mahayanasutralamkara belongs to the Mind Only School and r Ratnagotravibhaga Mahayanottaratantra sastra represents the philosophy of Tathagatagarbha. Though they speak of the same theory of Three Bodies yet there are some philosophical differences.76 Here, illustrations from "Mahayanasutralamkara, on the Three Bodies of a Buddha is presented below:77 75 Akira Hirakawa, Yuichi Kajiyama, Jikido Takasaki (ed.), Takeuci Shoko, Koza Daijo Bukkyo 1 (1; Studies on Mahayana Buddhism 1), (Tokyo: Shunjusha, 1981), Jung Seung Suk (tr. in Korean), "Daseung Bullkyo Gaesul (Outline of Mahayana Buddhism), (Seoul: Kim Young Sa, 1984), p.184. 76 Akira Hirakawa, Yuichi Kajiyama, Jikido Takasaki (ed.), Takeuci Shoko, Koza Daijo Bukkyo 1, Jung Seung Suk (tr.), Ibid., p.197. 77 S. Bagchi(ed.), Mahayanasutralamkara BST, No. 13 (Darbhanga: The Mitilal - 54 - -

The svabhavika kaya, the sambhogika kaya, the other is the nairmanika kaya: these are the bodies of Buddhas; the first is the foundation on which are based the two others. (Mahayanasutralankara-karika IX.60) [commentary] The bodies of Buddhas are of three kinds: (1) natural (svabhavika), this is the body of dharma; it is for the index of the revulsion of foundation. (2) Sambhogika kaya (passionate) this is by which dharma is enjoyed in the circles of assemblies. (3) Nirmanika kaya (metamorphic), this is by which he develops the artha of creatures. (Mahayanasutralankara-bhasya)78 In all the dhatus of the worlds the Sambhogyakaya (passionate body) differs with the circle of assemblies, the fields of Buddhas, the names, the bodies, the acts of trying to enjoy dharma. (Mahayanasutralankara-karika IX.61) [commentary] [Among them] in all the dhatus of the worlds the Sambhogyakaya differs with the sentient beings, the Buddha fields, the names, the bodies and in the act of enjoying dharma. (Mahayanasutralankara-bhasya)79 The Svabhavika kaya (essential body) is uniform (equal) and microscopic (subtle), being inherent in natural body; it shows the cause of supremacy of enjoyment at will. (Mahayanasutralankara-karika IX.62) [commentary] The Svabhavika kaya is uniform for all the Buddha, as there is no difference between them. It is subtle, as it is difficult to understand (know). It is related to the sambhogyakaya and it is the cause of supremacy of enjoyment for showing the enjoyment at will. (Mahayanasutralankara-bhasya)80 The Bodhisattva after a long and ardour journey that spreads over three countless eons is able to attain the stage of No More Learning and Institute, 1970), p.47-48. Henceforth the abbreviated form of Mahayanasutralamkara karika, as Mahayanasutralankara-karika and Mahayanasutralamkara bhasya, as Mahayanasutralankara-bhasya will be used. 78 svabhaviko 'tha sambhogyah kayo nairmaniko 'parah/ kayameda hi buddhanam prathamastu dvayasrayam//60/ trividhah kayo buddhanam/ svabhaviko dharmakaya asrayaparavrtti laksanah/ sambhogiko yena parsan mandalesu dharma sambhogam karoti nairmaniko yena nirmanena satvartham karoti// S. Bagchi(ed.), Ibid., p.47. 79 sarvadhatubhu sambhogyo bhinno ganaparigraiha/ ksetraisva namabhih kayair dharma sambhogacestitaih//61/ tatra sambhogikah sarva-loka dhatusu parsan mandala buddha ksetra nama sarira dharma sambhoga kriyabhir bhinnah// S. Bagchi(ed.), Ibid., p.47. 80 samah suksmasva tacchistah[cchlastah:] kayah svabhaviko matah sambhoga vibhutaheturyathestam bhogadarsane//62/ svabhavikah sarva buddhanam samo nirvisistataya suksmo durjnanataya/ tena sambhogikena kayena sambaddhah sambhoga vibhutve ca hetur yathestam bhoga-darsanaya// S. Bagchi(ed.), Ibid., p.47. - 55 -

ultimately the Truth Body of a Buddha. Though a his path is long, it is more satisfying and beneficial both to the practitioner and the sentient beings whose sufferings make them the object of his compassion. According to His Holiness the Dalai Lama the Bodhisattva path is superior than that of an Arahat on the grounds a) motivation, b) goal, c) level of understanding. A Boddhisattva has to spend countless eons on the practice of the six perfections before he can remove all obstructions to omniscience. Had he or she the qualifications and adopted the Tantra path his achievement would have been quick. Tantra is the quickest way to remove obstacles and obstructions to omniscience. But it is a path which only a Boddhisattva with superior intellect and immense compassion is eligible to tread. In Tantra Bodhisattva practices Sunyata Yoga in union with Deity Yoga. i