or stddhic powers, and hence called siddhaugha; the third is of ordinary religious teachers and hence called manavaugha, ‘human line’.
Women as well as men, if qualified, may be gurus. The
_shishya is, as a rule, put on probation for one year before
receiving the first initiation. If at the end of that time he proves to be an unworthy receptacle for the higher teachings, he is rejected. Otherwise, he is taken in hand by the guru and carefully prepared for psychical development. A shishya when on probation is merely commanded to perform such and such exercises as are deemed suitable to his or her particular needs. Then, when the probation ends, the shishya is told by the gurz the why of the exercises, and the final results which are certain to come from the exercises when successfully carried out. Ordinarily, once a guru is chosen, the siishya has no right to disobey the guru, or to take another guru until it is proven that the first guru can guide the shishya no further. If the skzshya develops rapidly, be- cause of good karma, and arrives at a stage of development equal to that of the guru, the guru, if unable to guide the shishya further, will probably himself direct the skzskya to a more advanced guru.
For initiating a shzshya, the guru must first prepare himself, usually during a course of special ritual exercises occupying several days, whereby the guru, by invoking the gift-waves of the divine line of gurus, sets up direct communication with the spiritual plane on which the divine gurus exist. If the human guru be possessed of szddhic powers, this communion is believed to be as real as wireless or telepathic communica- tion between two human beings on the earth-plane.
The actual initiation, which follows, consists of giving to the shishya the secret mantra, or Word of Power, whereby at-one-ment is brought about between the s/zsiya, as the new member of the secret brotherhood, and the Supreme Guru
Heaven, those of the Siddha Order both in the Human-World and in the Heaven- Worlds, and those of the Manava Order on Earth only.
who stands to all gurus and shishyas under him as the Divine Father. The vital-force, or vital-airs (praua-vayu), serve as a psycho-physical link uniting the human with the divine; and the vital-force, having been centred in the Seventh Psychic-Centre, or Thousand-petalled Lotus, by exercise of the awakened Serpent-Power, through that Centre, as through a wireless receiving station, are received the spiritual gift-waves of the Supreme Guru. Thus is the divine grace received into the human organism and made to glow, as electricity is made to glow when conducted to the vacuum of an electric bulb; and the true initiation is thereby conferred and the shishya Illuminated.
In the occult language of the Indian and Tibetan Mysteries, the Supreme Guru sits enthroned in the pericarp of the Thousand-petalled Lotus. Thither, by the power of the Serpent Power of the awakened Goddess Kundalini, the shzsZya, guided by the human gurz, is led, and bows down at the feet of the Divine Father, and receives the blessing and the bene- diction. The Veil of Maya has been lifted, and the Clear Light shines into the heart of the shzskya unobstructedly. As one Lamp is lit by the Flame of another Lamp, so the Divine Power is communicated from the Divine Father, the Supreme Gur, to the newly-born one, the human shishya.
The secret mantra conferred at the initiation, like the Egyptian Word of Power, is the Password necessary for a conscious passing from the embodied state into the disem- bodied state. If the initiate is sufficiently developed spiritually before the time comes for the giving up of the gross physical body at death, and can at the moment of quitting the earth- plane remember the mystic mantra, or Word of Power, the change will take place without loss of consciousness; nor will the shzshya of full development suffer any break in the con- tinuity of consciousness from incarnation to incarnation.
Vo) REALITY
In denying the soul hypothesis, Buddhism of all Schools maintains that personal immortality is impossible, because all personal existence is but a mere flux of instability and continual
REALITY 2.25
change karmically dependent upon the false concept that phenomena, or phenomenal appearances, or phenomenal states and beings, are real. In other words, Buddhism holds that individualized mind or consciousness cannot realize Reality.
The essence of the Bardo Thidol teachings is, likewise, that so long as the mind is human, so long as it is individualized, so long as it regards itself as separate and apart from all other minds, it is but the plaything of Mara, of Ignorance, which causes it to look upon the hallucinatory panorama of existences within the Saxgsdra as real, and thence leads it to lose itself in the Quagmire of Phenomena.
Followers of the Semitic Faiths are hereditarily so completely dominated by the theory of soul and of personal immortality after death, in a phenomenal paradise or hell, that in their view there can be no alternative; and to them the Buddhist denial of the theory erroneously appears to imply a doctrine of the absolute negation of being.
The realization of Reality, according to the Bardo Thodol, is wholly dependent upon expurgating from the mind all error, all false belief, and arriving at a state in which Mara no longer controls. Once the mind becomes freed from all karmic obscurations, from the supreme heresy that phenomenal appearances—in heavens, hells, or worlds—are real, then there dawns Right Knowledge; all forms merge into that which is non-form, all phenomena into that which is beyond phenomena, all Ignorance is dissipated by the Light of Truth, personality ceases, individualized being and sorrow are at an end, mind and matter are known to be identical, the mundane conscious- ness becomes the supramundane, and, one with the Dkarma- Kaya, the pilgrim reaches the Goal.
The great Patriarch Ashvaghosha, who set down in writing during the first century A.D.) the essential teachings of Mahayana Buddhism as at first handed down orally by
initiates direct from the time of the Buddha, has other- wise stated the doctrines touching Reality as follows, in his remarkable treatise called The Awakening of Faith:*
Of Ignorance: ‘The True Reality is originally only one, but the degrees of ignorance are infinite; therefore the natures of men differ in character accordingly. There are unruly thoughts more numerous than the sands of the Ganges, some arising from ignorant conceptions and others arising from ignorance of senses and desires. Thus all kinds of wild thoughts arise from ignorance and have first and last infinite differences
‘As from the True Reality man knows that there is no objective world, then the various means of following and obeying this True Reality arise spontaneously [i.e. without thought and without action], and, when influenced by this power for a long time, ignorance disappears. As ignorance disappears, then false ideas cease to arise. As these false ideas do not arise, the former objective world also ends. As the forces cease to exist, then the false powers of the finite mind cease to exist, and this is called Wzrvaua, when the natural forces of the True Reality alone work, ?
Indian Buddhist missionary, who died in China, in a.p. 710, at the age of
59Richard’s translation is from Paramartha’s version, and Suzuki’s from Cik- shananda’s.
* Richard’s trans. (p. 18). Cf. Suzuki’s trans, (p. 89): ‘Though all beings
ignorance, the principle of individuation, that works from all eternity, varies in such manifold grades as to outnumber the sands of the Ganges. And it is even so with such entangling prejudices (Alega or dgrava) as the ego-conception, intellectual and affectional prejudices, &c. [whose perfuming efficiency varies according to the karma previously accumulated by each individual],—all these things being comprehended only by the Tathagata. Hence such immeasurable degrees of difference as regards belief, &c.’
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Of Phenomena : ‘ All phenomena are originally in the mind and have really no outward form; therefore, as there is no form, it is an error to think that anything is there. All phenomena merely arise from false notions in the mind. If the mind is independent of these false ideas, then all phenomena disappear. .. .’}
‘Therefore the phenomena of the three worlds [of desire, of
there is practically no objective existence. Thus all existence arises from imperfect notions in our mind. All differences are differences of the mind. But the mind cannot see itself, for it has no form. We should know that all phenomena are created by the imperfect notions in the finite mind; therefore all existence is like a reflection in a mirror, without substance, only a phantom of the mind. When the finite mind acts, then all kinds of things arise; when the finite mind ceases to act, then all kinds of things cease.’ ?
enabled to believe that we are in possession within ourselves of suchness whose essential nature is pure and immaculate ; and we also recognize that all pheno- mena in the world are nothing but the illusory manifestation of the mind (daya- vygana) and have no reality of their own. Since we thus rightly understand the truth, we can practise the means of liberation, can perform those actions which are in accordance [with the Dharma]. Neither do we particularize, nor cling to. By virtue of this discipline and habituation during the lapse of innumerable asamkhyeyakalpas (lit. countless ages], we have ignorance anni-
more disturbed so as to be subject to individuation. As the mind is no more disturbed, the particularization of the surrounding world is annihilated. When in this wise the principle and the condition of defilement, their products, and the mental disturbances are all annihilated, it is said that we attain to Nirvana and that various spontaneous displays of activity are accomplished.’
self-manifestation of the mind [i. e. alaya-vij#dana, which is practically identical with suchness, bhitatathata]. Separated from the mind, there would be no such things as the six objects of sense. Why? Since all things, owing the principle of their existence to the mind (dlaya-vijiidna), are produced by subjectivity (smrt/), all the modes of particularization are the self-particulariza- tion of the mind. The mind in itself being, however, free from all attributes, is
Of Space: ‘Men are to understand that space is nothing. It has no existence and is not a reality. It is a term in opposition to reality. We only say this or that is visible in order that we might distinguish between things.’ ?
Of Mind and Matter: ‘Mind and matter are eternally the same. As the essence of matter is wisdom, the essence of matter is without form and is called the embodiment of wisdom. As the manifested essence of wisdom is matter, it is called the all-pervading embodiment of wisdom. The unmanifested matter is without magnitude; according to the will it can show itself throughout all the universe as the immeasurable Pusas [i.e. intelligent devout men, or Bodhisattvas], im- measurable inspired spirits, immeasurable glories, all different without magnitude and without interference with one another. This is what ordinary senses cannot comprehend, as it is the work of Absolute Reality... .?
‘According to the Absolute Reality there is no distinction between mind and matter ; it is on account of the defilement
not differentiated. Therefore, we come to the conclusion that all things and conditions in the phenomenal world, hypostatized and established only through ignorance (avidya) and subjectivity (sti) on the part of all beings, have no more reality than the images in a mirror. They evolve simply from the ideality of a particularizing mind. When the mind is disturbed, the multiplicity of things is produced; but when the mind is quieted, the multiplicity of things disappears.’
* Richard’s trans. (pp. 24-5). Cf. Suzuki’s trans. (pp. 103-4): ‘ Matter (vipa) and mind (c7#/a) from the very beginning are nota duality. So we speak of [the
matter just constitutes the norm of mind. Again we speak of [the universe as] a system of materiality (dharmakdya), seeing that the true nature of mind just constitutes the norm of matter. Now depending on the Dharmakdaya, all Tathagatas manifest themselves in bodily forms and are incessantly present at all points of space. And Bodhisattvas in the ten quarters, according to their capabilities and wishes, are able to manifest infinite Bodies of Bliss and infinite lands of ornamentation, each one of which, though stamped with the marks of individuality, does not hinder the others from being fused into it, and this
of common people ; because it is the free and subtlest activity of suchness,’
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of the finite in the round of life and death that these dis- tinctions appear... .’}
‘As to the defilements of the world, they are all false; they have no reality behind them... .’?
‘Finally, to leave false concepts, one should know that purity and defilement are both relative terms, and have no independent existence. Although all things from eternity are neither mind nor matter, neither infinite wisdom nor finite knowledge, neither existing nor non-existing, but are after all inexpressible, we nevertheless use words, yet should know that the Buddha’s skilful use of words to lead men aright lay in this—to get men to cease conjecturing and to return to the Absolute Reality, for the best human thought of all things is only temporary and is not Truth Absolute.®
Of the Nature of the Primordial Mind: ‘The mind from the beginning is of a pure nature, but since there is the finite aspect of it which is sullied by finite views, there is the sullied aspect of it. Although there is this defilement, yet the original pure nature is eternally unchanged. This mystery the En- lightened One alone understands.’ 4
3 Richard’s trans. (pp. 27-8). Cf. Suzuki’s trans. (pp. 112-13): ‘If one be absolutely freed from particularization and attachment, one will understand that all things both pure and defiled have only relative existence. Be it therefore . known that all things in the world from the beginning are neither matter (vipa), nor mind (cr#ta), nor intelligence (praj#a), nor consciousness (vy#ana), nor non- being (abhava), nor being (bhava) ; they are after all inexplicable. The reason why the Tathagata nevertheless endeavours to instruct by means of words and definitions is through his good and excellent skilfulness [or expediency, upaya- haucalya|. Ue only provisionally makes use of words and definitions to lead all beings, while his real object is to make them abandon symbolism and directly enter into the real reality (¢attva). Because if they indulge themselves in reasonings, attach themselves to sophistry, and thus foster their subjective particularization, how could they have the true wisdom (¢attvajfana) and attain Nirvana?’
‘If there were no True Real Nature of the mind, then all existence would not exist ; there would be nothing to show it. If the True Real Nature of the mind remains, then finite mind continues. Only when the madness of finite mind ceases will the finite mind cease, It is not the wisdom of the True Reality that ceases.’ 1
‘Just as a man having lost his way calls the east west, although the east and west have not really changed, so is mankind lost in ignorance, calling the mind of the universe his thoughts! But the Mind is what it ever was, all unchanged by men’s thought. When men consider and realize that the Absolute Mind has no need of thoughts like men’s, they will be following the right way to reach the Boundless.’ ?
Of the Nature of the Absolute: ‘It is neither that which had an origin some time, nor that which will end at some time; it is really eternal. In its nature it is always full of all possibilities, and is described as of great light and wisdom, giving light to all things, real and knowing. Its true nature is that of a pure mind, eternally joyful, the true being of things, pure, quiet, unchanged; therefore free, with fullness of virtues and Lodhic attributes more numerous than
possible the existence of a defiled mind. But in spite of the defiled mind the
as its original nature is free from particularization, it knows in itself no change whatever, though it produces everywhere the various modes of existence. When the oneness of the totality of things (dharmadhdtu) is not recognized, then ignorance as well as particularization arises, and all phases of the defiled mind are thus developed. But the significance of this doctrine is so extremely deep and unfathomable that it can be fully comprehended by Buddhas and by no others.’
lated, while the essence of the mind (i.e. suchness]'remains the same. Only if the mind itself were annihilated, then all beings would cease to exist, because there would be nothing there by which they could manifest themselves. But so long as the mind be not annihilated its disturbance may continue.’
? Richard’s trans. (p. 25). Cf. Suzuki’s trans. (pp. 105-6): ‘As a lost man who takes the east for the west, while the quarter is not changed on account of his confusion, so all beings, because of their misleading ignorance, imagine that the mind is being disturbed, while in reality it is not. But when they under-
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the sands of the Ganges, divine, unending, unchanged and unspeakable.’ !
‘As the nature behind all experience has no beginning, so it has no end—this is the true Vérvana....?
‘ Behind all existence there is naturally the Supreme Virvana [or Supreme Rest].’*
This description of the Absolute is also a description of the Dharma-Kaya, for the two terms are synonymous. A modern student. of Buddhism, Mr. P. Lakshmi Narasu, in Zhe Essence of Buddhism (Madras, 1912), pp. 352-3, describes the Summum Bonum thus: ‘Buddhism denies an Ishvara [i.e. a Supreme Deity, for even the Primordial Buddha is not such, but merely the lama’s hypothetical First Buddha]; and the latter cannot, therefore, be its goal and resting-point. The Buddhist’s goal is Buddhahood, and the essence of Buddhahood is Dharmakdaya, the totality of all those laws which pervade the facts of life, and whose living recognition constitutes enlightenment. Dharma- kaya is the most comprehensive name by which the Buddhist sums up his understanding and also his feeling about the universe, Dharmakaya signifies that the universe does not appear to the Buddhist as a mere mechanism, but as pulsating with life. Further, it means that the most striking fact about the universe is its intellectual aspect and its ethical order, especially in its higher reaches, Nay more, it implies that the universe is one in essence, and nowhere chaotic or dualistic. .. . Dharmakdaya is no pitiable abstraction, but that aspect of existence which makes the world intelligible, which shows itself in cause and effect. ... Dharmakaya is that ideal tendency in things which reveals itself most completely in man’s rational will and moral aspirations... . It is the impersonated inspiring type of every perfected rational mind. Without Dharmakdya there would be nothing that constitutes personality, no reason, no science, no moral aspiration, no ideal, no aim and purpose in man’s life. . . . Dharmakdya is the norm of all existence, the standard of truth, the measure of righteousness, the good law; it is that in the constitution of things which makes certain modes of conduct beneficial and certain other modes detrimental.’
Thus does Ashvaghosha bear witness to the soundness of the supreme philosophy of the Mahayana School underlying the Bardo Thodol; and, as an independent commentator, con- firms our own interpretations.