The Yoga Sutras of Patanjali
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| "The mental-continuum (citta-santana) is without boundaries or extension; it is not one thing, nor supported by anything.
Since it has no boundaries, therefore every one of all the infinite realms of existence are one's own body (deha). In that the infinite realms and the organic creatures [inhabiting those realms] appears as one's body, It is impossible to define mind and the imprints (vasana) as either one or many. Everything arises and disappears according to the law of [causally] interdependent co-creation (pratityasamutpada). And yet, as with a burnt seed, since nothing can arise from nothing, cause and effect cannot actually exist. Cause and effect, which is fundamental to "Existence" (bhava), is a conceptual discrimination occurring within the essence of Mind-itself, which appears as [both] cause and effect; and yet, since the two [i.e., cause and effect] do not exist as such, creation and destruction [which are dependant on cause and effect] cannot exist either. Since creation and destruction do not exist, self and other cannot exist; [from whence it follows] since there is no termination (samkrama), [the two extremes of] eternalism and nihilism do not exist either. Therefore, it is established that the deceptive dualism of Samsara and Nirvana is actually a fiction. Time (ksana, moment) and locality (sthana, the space or place of phenomena) are indeterminate; temporal duration is a uniquely simultaneous event (sama, unicity), and where the one [i.e., phenomena occupying space] does not occur, the other [i.e., time] does not occur. Since they are a virtual production (upahita) and not actual (samyak), the vestigial-imprints (vasana) also do not factually exist, and since there then does not exist a sensum (caryavisaya), there can be no substratum (alaya) and no conscious perceiving (vijnapti). Because there are no boundaries, a focus-of-attention (prabhana) and a locality (sthana), cannot exist. How then can conscious perceiving [i.e., the 'act' of consciousness] arise? Therefore mind is separate from the alternatives of existence and nonexistence, and is neither one nor many. In that the Enlightened state of the Blissful Ones is not [objectifiable], the deceit of appearance (abhasa) is like a magical apparition. In the same way [as Enlightenment is not objectifiable], so also, immaculate Gnosis, and the pure continuum of goodness (kusala) that Is the Source of Reality (dharmadhatu), are misconstrued as having an existence, and hence as being objectifiable [i.e., an object separate from consciousness]. But, since there is no such thing as an "absolute place" (Vajra-sthana) the nature of "locality" is all-the-same (sama, a perfect unicity). And since the Supreme Vajra [i.e., ultimate Being, non-dual Gnosis] per se, [abiding in] the Dimension of Reality, is without boundaries, there can be no "time-moments" (ksana) whatsoever. With all positive good-qualities (kusala), as the root (mula), no more existent than a reflection, then for certain, worldly knowledge (Jagadjnana) [as the branches] has no reality! " From the Bodhicittabhavana by Manjusrimitra. Manjusrimitra composed this text. The Indian professor (upadhyaya) Sri Simha and the Tibetan translator Bhikshu Vairocanaraksita translated this [into Tibetan]. This text was translated May, 1995 from the Tibetan into English by the Kunpal Tulku for the Dharma Fellowship of His Holiness the Gyalwa Karmapa. Key Buddhist Sanskrit technical terms have been included in brackets and translation of those terms remain invariant throughout the text. Some terms or phrases have been added in square brackets to explicate the text. Here, in this realm highest realm of vairagya (which is none other than love), there is no need to be reborn, except for transpersonal and non-dual love. The identification with the physical body and personal karma has ended. This is the vajra-space of vajradhara, the vajrakaya light body, where the saints, yogis, bodhisattvas, sages, and munis still abide and await to help us in their loving compassion. Light beings, yogis, form bodies, muktas, and bodhisattvas operate on the mandalic plane as light bodies, energy bodies, or transformational symbols. Hence, these images of light are symbolic, not to say that these liberated beings (muktas) substantially exist independently. Through practice, grace, or the exhaustion of past karma, we are able to connect with these liberated bodhisattvas, and complete ourselves through spontaneous embodiment, manifestation, and expression. In some other systems of thought these completely liberated beings (muktas) could be said to exist as Brahmic or Atmic bodies. In that system a jiva is defined as an individual/isolated soul (pain body), while atma is the pain free body of a mukti (jivamukti) be he embodied or not. In classical Buddhist yoga, we are referring to the pain free body (sambhogakaya) where all past karma has become extinguished. In this context we will equate Atmic body with sambhogakaya, with the light body, and pain free body. Download 1.05 Mb. Share with your friends:
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