Avikalpapraveśadhāraṇī
The Dhāraṇī for Entering the Non-Division of the Mind into Two
1.
Thus have I heard:
At one time, the Blessed One was dwelling at Rājagṛha—Rājagṛha, the Royal City, in a palace called The Treasury of the Dharma-Realm of the Complete Non-Division of the Mind into Two, Surpassing All Three Realms, together with a great assembly of Bhikṣus and a great assembly of Bodhisattvas.
Among them were:
Bodhisattva Mahāsattva Avikalpa — Non-Division of the Mind into Two;
Bodhisattva Mahāsattva Avikalpaprabhāsa — Radiance of the Non-Division of the Mind into Two;
Bodhisattva Mahāsattva Avikalpacandra — Moon of the Non-Division of the Mind into Two;
Bodhisattva Mahāsattva Nirvikalpavīra — Hero of the Complete Non-Division of the Mind into Two;
Bodhisattva Mahāsattva Nirvikalpadharmanirdeśakuśala — One Skilled in Expounding the Dharma of the Non-Division of the Mind into Two;
Bodhisattva Mahāsattva Nirvikalpasvabhāva — The Inherent Presence and Existence of the Non-Division of the Mind into Two;
Bodhisattva Mahāsattva Nirvikalpamati — Awakened Wisdom-Mind Mati of the Non-Division of the Mind into Two;
Bodhisattva Mahāsattva Nirvikalpanāda — Sound of the Non-Division of the Mind into Two;
Bodhisattva Mahāsattva Nirvikalpaspharaṇa — Pervasion of the Non-Division of the Mind into Two;
Bodhisattva Mahāsattva Nirvikalpasvara — Voice of the Non-Division of the Mind into Two;
Bodhisattva Mahāsattva Maheśvara — the Great Divine Lord;
Bodhisattva Mahāsattva Nirvikalpamahāmaitrīsvara — Voice of Great Loving-Kindness of the Non-Division of the Mind into Two;
and Bodhisattva Avalokiteśvara — the One Who Observes the Sounds of the World.
2.
At that time, the Blessed One, surrounded and attended by many hundreds of thousands of members of the assembly, was teaching the Dharma, beginning with the state of the complete non-division of the mind into two in relation to all dharmas.
The Blessed One then looked upon the entire assembly of Bodhisattvas gathered around him and addressed them:
“Virtuous sons, you should retain the dhāraṇī called Entering the Non-Division of the Mind into Two. When a Bodhisattva Mahāsattva retains this Dhāraṇī for Entering the Non-Division of the Mind into Two, that Bodhisattva swiftly accomplishes the dharmas of Complete Awakening and, at the proper time, proceeds toward ever-higher distinction.”
3.
At that time, within that very assembly, there was a Bodhisattva Mahāsattva named Radiance of the Non-Division of the Mind into Two.
He rose from his seat, arranged his upper robe over one shoulder, placed his right knee upon the ground, faced the Blessed One, joined his palms in reverence, bowed, and addressed the Blessed One:
“Blessed One, please expound the Nirvikalpapraveśā Dhāraṇī—the Dhāraṇī for Entering the Complete Non-Division of the Mind into Two. Having heard this dhāraṇī, the Bodhisattvas Mahāsattvas will retain it, recite it, attend to it through correct and reasoned contemplation, and extensively explain it to others.”
When this had been said, the Blessed One replied:
“Therefore, virtuous sons, listen attentively and direct your minds toward it correctly and skilfully. I shall expound the Dhāraṇī for Entering the Non-Division of the Mind into Two.”
The Bodhisattvas replied:
“Excellent, Blessed One.”
They then listened to the Blessed One.
4.
The Blessed One spoke as follows:
“Virtuous sons, when a Bodhisattva Mahāsattva, having heard the Dharma governed by the Non-Division of the Mind into Two, establishes his aspiration in the Non-Division of the Mind into Two, he abandons every image-sign of the Division of the Mind into Two.
First, he abandons all illusory image-signs of the Division of the Mind into Two that arise through reciprocal interaction, namely, the object that is apprehended and the subject who apprehends.
Here, an illusory image-sign of the Division of the Mind into Two is an illusory image-sign relating to a conditioned object affected by outflows and mental defilement. Such an object affected by outflows and mental defilement consists of the five aggregates of clinging, namely:
the aggregate of clinging to form;
the aggregate of clinging to feeling;
the aggregate of clinging to perception;
the aggregate of clinging to formative activities;
and the aggregate of clinging to consciousness.
How, then, does the Bodhisattva abandon those image-signs of the Division of the Mind into Two?
He abandons them by not intentionally directing the mind toward them, even when they become present and appear as emergent forms within the mind.”
5.
“When the Bodhisattva gradually abandons those illusory image-signs of the Division of the Mind into Two, other illusory image-signs of the Division of the Mind into Two, arising from the examination of mutually opposing antidotal methods, emerge and become present by producing the appearance of forms within the mind.
These are:
the illusory image-sign of the Division of the Mind into Two arising from the examination of generosity;
the illusory image-sign of the Division of the Mind into Two arising from the examination of ethical discipline;
the illusory image-sign of the Division of the Mind into Two arising from the examination of patient endurance;
the illusory image-sign of the Division of the Mind into Two arising from the examination of diligent effort;
the illusory image-sign of the Division of the Mind into Two arising from the examination of meditative concentration;
and the illusory image-sign of the Division of the Mind into Two arising from the examination of Insight-Wisdom.
These may be established according to inherent presence and existence, according to virtuous qualities, or according to their essential core.
The Bodhisattva also abandons those illusory image-signs of the Division of the Mind into Two that arise from examining mutually opposing antidotal methods by not intentionally directing the mind toward them.”
6.
“When the Bodhisattva abandons those things, other illusory image-signs of the Division of the Mind into Two, arising through the establishment of true reality, emerge and become present as appearances of forms within the mind.
These are:
the illusory image-sign of the Division of the Mind into Two arising from establishing the State of Emptiness;
the illusory image-sign of the Division of the Mind into Two arising from establishing the State of Reality Exactly As It Is;
the illusory image-sign of the Division of the Mind into Two arising from establishing the Limit of Reality;
and the illusory image-sign of the Division of the Mind into Two arising from establishing the Dharma-Realm of the Ultimate Meaning of the Absence of Illusory Image-Signs.
These may be established according to their own distinctive characteristics, according to their virtuous qualities, or according to their essential core.
The Bodhisattva also abandons those illusory image-signs of the Division of the Mind into Two arising through the establishment of true reality by not intentionally directing the mind toward them.”
7.
“When the Bodhisattva has also abandoned those things, other illusory image-signs of the Division of the Mind into Two, arising through the examination of attainment, emerge and become present as appearances of forms within the mind.
These are:
the illusory image-sign of the Division of the Mind into Two arising from examining the attainment of the First Bhūmi;
up to the illusory image-sign of the Division of the Mind into Two arising from examining the attainment of the Tenth Bhūmi;
the illusory image-sign of the Division of the Mind into Two arising from examining the attainment of the Patient Acceptance of the Non-Arising of Dharmas;
the illusory image-sign of the Division of the Mind into Two arising from examining the attainment of a Prophecy of Awakening;
the illusory image-sign of the Division of the Mind into Two arising from examining the attainment of the complete purification of a Buddha-field;
the illusory image-sign of the Division of the Mind into Two arising from examining the attainment of the complete maturation of sentient beings;
the illusory image-sign of the Division of the Mind into Two arising from examining the attainment of Consecration;
and, ultimately, the illusory image-sign of the Division of the Mind into Two arising from examining the attainment of the State of Wisdom That Knows All Aspects.
These may be established according to their own distinctive characteristics, according to their virtuous qualities, or according to their essential core.
The Bodhisattva also abandons those illusory image-signs of the Division of the Mind into Two arising through the examination of attainment by not intentionally directing the mind toward them.”
8.
“In this way, when a Bodhisattva Mahāsattva, through not intentionally directing the mind toward them, abandons the illusory image-signs belonging to every mode of the Division of the Mind into Two, he becomes skilfully established in the Non-Division of the Mind into Two.
Nevertheless, he has not yet touched the Realm of the Non-Division of the Mind into Two.
Yet this is precisely the correct samādhi in accordance with reality through which the Realm of the Non-Division of the Mind into Two may be touched.
Through cultivating this correct practice, through repeatedly familiarising himself with it until it becomes thoroughly mastered, through correct mental attention, and without forceful intentional construction or exertion, the Bodhisattva touches the Realm of the Non-Division of the Mind into Two and gradually purifies it.”
9.
“Why, virtuous sons, is the Realm of the Non-Division of the Mind into Two called the Non-Division of the Mind into Two?
It is so called because it transcends every establishment produced by the Division of the Mind into Two;
because it transcends the Division of the Mind into Two concerning teaching and seeing;
because it transcends every illusory image-sign of the Division of the Mind into Two;
because it transcends every Division of the Mind into Two associated with the sensory faculties;
because it transcends every Division of the Mind into Two associated with objective fields;
because it transcends every Division of the Mind into Two associated with constructed manifestations;
and because it provides no abiding basis for any affliction, secondary affliction, or obstruction relating to objects of knowledge.
For these reasons, the Non-Division of the Mind into Two of this Realm is called the Non-Division of the Mind into Two.”
10.
“What, then, is that Non-Division of the Mind into Two?
The Non-Division of the Mind into Two is without visible form, incapable of being indicated, unestablished, without appearance, without constructed manifestation, and without any dwelling place.
Indeed, a Bodhisattva Mahāsattva established in the Realm of the Non-Division of the Mind into Two sees all dharmas as equal to the open expanse of space by means of the Knowing Awareness of the Complete Non-Division of the Mind into Two—a knowing awareness that is free from discrimination and from differentiation concerning objects of knowledge.
Through the subsequently attained knowing awareness, he sees all dharmas as resembling magical illusions, shimmering mirages, dreams, mutually arising appearances of forms within the mind, echoes, reflected images, the moon in water, and magically produced manifestations.
Thereafter, he attains the vastness of the State of Sovereign Abiding in Great Bliss;
he attains the vastness of the Great Fulfilment of Mind;
he attains the vastness of Great Knowing Awareness and Insight-Wisdom;
he attains the vastness of the State of Sovereign Abiding in Great Teaching;
and he becomes capable of accomplishing the welfare of all sentient beings, at all times and in every manner, because his Buddha-activities continue uninterruptedly and without effort.”
11.
“Virtuous sons, suppose that beneath a mountain composed of a single solid and compact mass of rock there lay a great treasure filled with many kinds of precious jewels: radiant and multicoloured great wish-fulfilling cintāmaṇi jewels, silver rūpya jewels, pure-gold suvarṇa jewels, and various other precious substances found within stone.
A man seeking that great treasure might then arrive. Another man who knew the great treasure well would say to him:
‘Good man, beneath this mountain composed of a single solid and compact mass of rock lies a great treasury filled with radiant jewels. Beneath it lies a treasury of great wish-fulfilling cintāmaṇi jewels.
You should dig through the natural stone.
As you dig, a layer of stone with a silver-like radiance will appear. Yet you should not conceive of that as the great treasure. Recognise it for what it is and continue digging.
As you continue digging, a layer of stone with a golden radiance will appear. Again, you should not conceive of that as the great treasure. Recognise it for what it is and continue digging.
As you dig still further, a layer of stone shining with the radiance of many different jewels will appear. Again, you should not conceive of that as the great treasure. Recognise it for what it is and continue digging.
In this manner, good man, if you skilfully persevere in digging, then without further deliberate construction and without exertion, you will see the treasury of great wish-fulfilling cintāmaṇi jewels.
Having obtained that great treasury of jewels, you will become wealthy, greatly endowed with riches and possessions, and capable of benefiting both yourself and others.’”
12.
“Likewise, virtuous sons, this analogy has been presented solely to clarify the intended meaning.
The expression ‘a mountain composed of a single solid and compact mass of rock’ is a designation for the various conditioned formations that arise together with the two kinds of defilement.
The expression ‘the treasury of great wish-fulfilling cintāmaṇi jewels beneath it’ is a designation for the Realm of the Non-Division of the Mind into Two.
The expression ‘the person seeking the treasury of great wish-fulfilling cintāmaṇi jewels’ is a designation for a Bodhisattva Mahāsattva.
The expression ‘the person who knows the great treasury of jewels’ is a designation for the Tathāgata, the Arhat, the Perfectly and Completely Awakened One.
The expression ‘natural stone’ is a designation for the illusory image-signs of the Division of the Mind into Two possessing a natural inherent character.
The expression ‘digging’ is a designation for Not Intentionally Directing the Mind.
The expression ‘stone appearing with a silver-like radiance’ is a designation for the illusory image-signs of the Division of the Mind into Two arising from the examination of mutually opposing antidotal methods.
The expression ‘stone appearing with a golden radiance’ is a designation for the illusory image-signs of the Division of the Mind into Two arising from establishing the State of Emptiness, the State of Reality Exactly As It Is, the Limit of Reality, and the Dharma-Realm of the Ultimate Meaning of the Absence of Illusory Image-Signs.
The expression ‘stone appearing with the radiance of many different jewels’ is a designation for the illusory image-signs of the Division of the Mind into Two arising from the examination of attainment.
The expression ‘obtaining the treasury of great wish-fulfilling cintāmaṇi jewels’ is a designation for touching the Realm of the Non-Division of the Mind into Two.
Thus, virtuous sons, by means of this presentation of the analogy, one should follow the path of entry into the Non-Division of the Mind into Two.”
13.
“Furthermore, virtuous sons, how does a Bodhisattva Mahāsattva, by carefully examining the illusory image-signs of the Division of the Mind into Two that have been taught, enter the Realm of the Non-Division of the Mind into Two?
Here, virtuous sons, when a Bodhisattva Mahāsattva established in the Realm of the Non-Division of the Mind into Two is confronted by an illusory image-sign of the Division of the Mind into Two concerning the natural inherent character of form, he should carefully examine it as follows:
‘One who proceeds with the conception, “my form,” proceeds within the Division of the Mind into Two.
One who proceeds with the conception, “the form of others,” proceeds within the Division of the Mind into Two.
One who proceeds with the conception, “this is form,” proceeds within the Division of the Mind into Two.
One who proceeds with the conception, “form arises, ceases, becomes defiled, or becomes purified,” proceeds within the Division of the Mind into Two.
One who proceeds with the conception, “form does not exist,” proceeds within the Division of the Mind into Two.
One who proceeds with the conception, “form does not exist through its own material nature, does not exist through a cause, does not exist through a result, does not exist through action, does not exist through conjunction, and does not exist through activity,” proceeds within the Division of the Mind into Two.
One who proceeds with the conception, “form is merely the state of nothing but a constructed manifestation,” proceeds within the Division of the Mind into Two.
One who proceeds with the conception, “just as form does not exist, the constructed manifestation appearing in the likeness of form also does not exist,” proceeds within the Division of the Mind into Two.’”
14.
“At that point, virtuous sons, the Bodhisattva Mahāsattva does not apprehend ‘form’ as an entity called form, nor does he apprehend the constructed manifestation appearing in the likeness of form.
He also does not utterly destroy the entirety of constructed manifestation.
Nor does he perceive, apart from constructed manifestation, any other immaterial state.
Nor does he perceive, apart from constructed manifestation, an immaterial aspect belonging to constructed manifestation.
Regarding the immaterial aspect of the constructed manifestation appearing in the likeness of form, he does not perceive it as identical with that constructed manifestation, nor does he perceive it as different from that constructed manifestation.
He does not perceive the immaterial aspect of constructed manifestation as something material, nor does he perceive it as something immaterial.
Virtuous sons, through all these modes, one who does not divide the mind into two with regard to any form of the Division of the Mind into Two, and who also does not perceive, ‘This is the Realm of the Non-Division of the Mind into Two,’ follows the method of entering the Realm of the Non-Division of the Mind into Two.
In this way, the Bodhisattva Mahāsattva becomes established in the Realm of the Non-Division of the Mind into Two.”
15.
“The same should be applied to feeling, perception, formative activities, and consciousness.
The same should be applied to:
the State of the Farther Shore of Generosity;
the State of the Farther Shore of Ethical Discipline;
the State of the Farther Shore of Patient Endurance;
the State of the Farther Shore of Diligent Effort;
the State of the Farther Shore of Meditative Concentration;
and the State of the Farther Shore of Insight-Wisdom.
The same should also be applied to the State of Emptiness, the State of Reality Exactly As It Is, the Limit of Reality, the Dharma-Realm of the Ultimate Meaning of the Absence of Illusory Image-Signs, and so forth, up to the State of Wisdom That Knows All Aspects.
Here, virtuous sons, when an illusory image-sign of the Division of the Mind into Two arising from the examination of the State of Wisdom That Knows All Aspects becomes present before a Bodhisattva Mahāsattva, he carefully examines it as follows:
‘One who proceeds with the conception, “my State of Wisdom That Knows All Aspects,” proceeds within the Division of the Mind into Two.
One who proceeds with the conception, “the State of Wisdom That Knows All Aspects of others,” proceeds within the Division of the Mind into Two.
One who proceeds with the conception, “this is the State of Wisdom That Knows All Aspects,” proceeds within the Division of the Mind into Two.
One who proceeds with the conception, “the State of Wisdom That Knows All Aspects is attained,” proceeds within the Division of the Mind into Two.
One who proceeds with the conception, “the State of Wisdom That Knows All Aspects serves to eliminate every afflictive obstruction and every obstruction relating to objects of knowledge,” proceeds within the Division of the Mind into Two.
One who proceeds with the conception, “nothing other than the State of Wisdom That Knows All Aspects purifies the Three Realms,” proceeds within the Division of the Mind into Two.
One who proceeds with the conception, “the State of Wisdom That Knows All Aspects arises, ceases, becomes defiled, or becomes purified,” proceeds within the Division of the Mind into Two.
One who proceeds with the conception, “the State of Wisdom That Knows All Aspects does not exist,” proceeds within the Division of the Mind into Two.
One who proceeds with the conception, “the State of Wisdom That Knows All Aspects does not exist through its own material nature, does not exist through a cause, does not exist through a result, does not exist through action, does not exist through conjunction, and does not exist through activity,” proceeds within the Division of the Mind into Two.
One who proceeds with the conception, “the State of Wisdom That Knows All Aspects is merely the state of nothing but a constructed manifestation,” proceeds within the Division of the Mind into Two.
One who proceeds with the conception, “just as the State of Wisdom That Knows All Aspects does not exist, the constructed manifestation appearing in the likeness of the State of Wisdom That Knows All Aspects also does not exist,” proceeds within the Division of the Mind into Two.’”
16.
“At that point, the Bodhisattva Mahāsattva, just as he does not apprehend the State of Wisdom That Knows All Aspects, likewise does not apprehend even the constructed manifestation appearing in the likeness of the State of Wisdom That Knows All Aspects.
He also does not utterly destroy the entirety of that constructed manifestation, nor does he apprehend any other dharma apart from that manifestation.
He does not perceive that constructed manifestation from the standpoint of what is immaterial, nor does he perceive, apart from the constructed manifestation, any immaterial thing.
Regarding the immaterial aspect of that constructed manifestation, he does not perceive it as identical with the constructed manifestation itself, nor does he perceive it as separate from the constructed manifestation.
He does not perceive the immaterial aspect of that constructed manifestation as something material, nor does he perceive it as something immaterial.
Virtuous sons, through all these modes, one who does not divide the mind into two with regard to any form of the Division of the Mind into Two, and who also does not perceive, ‘This is the Dharma-Realm of the Non-Division of the Mind into Two,’ follows the method of entering the Realm of the Non-Division of the Mind into Two.
Thus, virtuous sons, the Bodhisattva Mahāsattva abides in the Realm of the Non-Division of the Mind into Two.
Virtuous sons, the merit generated by retaining, writing down, and reciting this Dharma teaching is greater than the merit generated by relinquishing as many bodies as there are grains of sand in the River Gaṅgā;
greater than the merit generated by offering enough precious jewels to fill as many world-realms as there are grains of sand in the River Gaṅgā;
and greater than the accumulation of merit generated by producing images of the Tathāgata sufficient to fill as many world-realms as there are grains of sand in the River Gaṅgā.”
At that time, the Blessed One spoke the following verses:
avikalpāsayo bhūtvā saddharme ’smin jinātmajaḥ |
vikalpadurgaṃ vyatītya kramān niṣkalpam āpnute || 1 ||
praśāntam acalaṃ śreṣṭhaṃ vaśavartisamāsamaṃ |
avikalpasukhaṃ tasmād bodhisattvo ’dhigacchati || 2 ||
1.
The child of the Victorious Buddha,
having become one whose disposition
is toward the Non-Division
of the Mind into Two,
here within this very True Dharma,
gradually passes beyond the perilous fortress
of the Division of the Mind into Two
and progressively attains the state
in which no conceptual construction remains.
2.
Therefore, the Bodhisattva attains
the blissful and easeful state
of the Non-Division of the Mind into Two:
utterly pacified and completely tranquil,
serene, still, and unmoving;
noble, supreme, and unsurpassed;
endowed with sovereign mastery and control;
equal to the incomparable,
with nothing whatsoever its equal.
The Blessed One spoke thus.
Bodhisattva Mahāsattva Radiance of the Non-Division of the Mind into Two, the entire assembly, and the world with its devas, human beings, Asuras, and Gandharvas rejoiced in and faithfully accepted the teaching spoken by the Blessed One.