Translation of
Bhāvanākrama of Kamalaśīla (1 of 3)
[I]n the first Bhāvanākrama, Kamalaśīla sets forth the three forms of wisdom (prajñā): the wisdom derived from learning (śrutamayīprajñā), the wisdom derived from reflection (cintāmayīprajñā), and the wisdom derived from cultivation (bhāvanāmayīprajñā), explaining that the last of these gradually destroys the afflictive obstructions (kleśāvaraṇa) and the obstructions to omniscience (jñeyāvaraṇa). (Source: "Bhāvanākrama." In The Princeton Dictionary of Buddhism, 113. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)
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Bhāvanākrama of Kamalaśīla (2 of 3)
The second Bhāvanākrama considers many of [the] same topics [as the first], stressing that the achievement of the fruition of buddhahood requires the necessary causes, in the form of the collection of merit (puṇyasaṃbhāra) and the collection of wisdom (jñānasaṃbhāra). Both the first and second works espouse the doctrine of mind only (cittamātra); it is on the basis of these and other statements that Tibetan doxographers classified Kamalaśīla as a Yogācāra-Svātantrika-Madhyamaka. (Source: "Bhāvanākrama." In The Princeton Dictionary of Buddhism, 112–13. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)
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Bhāvanākrama of Kamalaśīla (3 of 3)
The third and briefest of the Bhāvanākrama is devoted especially to the topics of śamatha and vipaśyanā, how each is cultivated, and how they are ultimately unified. Kamalaśīla argues that analysis (vicāra) into the lack of self (ātman) in both persons (pudgala) and phenomena (dharma) is required to arrive at a nonconceptual state of awareness. The three texts are widely cited in later Tibetan Buddhist literature, especially on the process for developing śamatha and vipaśyanā. (Source: "Bhāvanākrama." In The Princeton Dictionary of Buddhism, 112–13. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)
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