THE SADANGA YOGA

In the day-yoga, "with his eyes firmly fixed, the yogin must look at the
cloudless sky" in the morning and in the afternoon, turning his back on the
sun, otherwise the sun rays will cause partial blindness (timira). Therefore,
after eliminating this [risk in the above way] (tadbadhat), [the sky] has to
be looked at every day "until a black line" the width of a hair "with
spreading, shiny rays is seen" in the middle of the bind[l. "In [this] channel
of time", that is, inside the avadhilti, "the Omniscient One's image" (viz.,
all the three worlds), "which is pure like the sun reflected in water, full of
all colours, and endowed with all forms, is present. It is one's own mind; it
is devoid of objects, it is not another's mind". Another mind does not exist,
for the knowledge of another mind is absent. Here at first, the apparition of
one's own mind is seen through the Tathiigata's physical eye; the
knowledge of another's mind is seen through the divine eye, etc. Therefore
in the Dhmmasarpgraha, the Blessed One is said to have five eyes lls.
Thus, gradually, by force of meditation, [the yogin] will obtain the
physical eye, the divine eye, Buddha's eye, the eye of wisdom and the eye
of knowledge. Therefore, there is nothing that the Omniscient One does
not see l16 .
The aspect of the em"th lacks solidity. The fluid appem'ance of water is not
liquid because it lacks liquidity. The aspect of fire is not fire. The motional
appem'ance of wind is not wind, it lacks movement. The aspect of the ether
[lit., 'void'], even if it is visible with all the great colours, white, green,
[etc.,] is not colour. Even if he is endowed with all the aspects he is not
visible because of the power of impUJities, passions and Mara, which
resides in one's own hem·t ll7 [LKC V, 119].
115 Cf., for instance, DharmasaIpgraha, ed., p. 38. Cf. also Wayman 1984: 155-61;
Abhisamayiilarpkiirav!'tti by Vimuktisena (ed., pp. 47-8).
116 GBh: '''With his eyes firmly fixed' means with motionless eyes. 'For the
knowledge of another mind is absent' means: for another mind, distinct from one's own
mind and knowable, is absent. It has been said [SU, 156-158]: Since the manifestation
(vibhaga) of an external knowable reality exists [in this veIY mind], here the vision of the
knowable reality, unborn and unperished, cOlTesponds to the vision of one's veIY own mind
and not that of another reality. Therefore, nothing can imprint itself on itself. How can a big
sword cut itself with its own blade? In a dream, it is possible to feel pleasure from uniting
with a ban'en woman's daughtel; in the same way, pleasure is felt through the constant
cultivation of the image arising from the ethel".
117 GBh: "With this verse the means of accomplishing the dharmakaya is indicated.
The characteristics of the image [are explained] with the words: 'the aspect of the earth',
and so on. Here, the earth, and so on, which are seen, 'lack solidity'; they are apparitions
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