The Sorting Hat of Asaga "There is nothing hidden in your head The sorting Hat can't see, So try

me on and I will tell you Where you ought to be."1 Have you ever stopped to consider why the newcomers to the famous Hogwarts School of magic, in J.K.Rowling's Harry Potter series, need a Sorting Hat to read their hearts or minds and send them to one of the school's four Houses? Why can't the students simply tell where they want to study? The answer is simple; the decision about their prospective House has nothing to do with their own wish. It is a matter of having the right propensities, characteristics, and capacity. The student is not expected to be aware of those, and the magical Sorting Hat therefore reads his or her mind to send them to the House where they would fit in best. Much in the same way, the rvakabhmi of Asaga describes the way the teacher must decide which path (yna) the student should practice in. In a detailed description the text grants us a look at the sorting process of third century Buddhism and gives us new perspective on some questions concerning the structure of the different paths of Buddhism and relationships among them. The rvakabhmi is the thirteenth book in the encyclopedic work called Yogcrabhmi attributed to Asaga2. Although it is a well known work in the Tibetan Mahyna tradition, often quoted in the most important Tibetan texts, it has never been properly studied as a complete text either within the tradition or in the academic world. The best known parts of the text deal with the practice of meditation, and include instructions for the meditation of amatha
1 2

J.K.Rowling, Harry Potter and the Philosopher's Stone, Bloomsbury, 1997, London. P.88 For a complete overview of the text, and its place within the Yogcrabhmi see Deleanu 2006 p. 13 72.

and of vipayan. However, the text also includes other parts, dealing with other aspects of the path. For example, the third chapter begins by describing a meeting between a new student and the teacher who accepts him for study. This part, not being a philosophical debate or a meditation instruction has escaped the attention of the few scholars who have dealt with the rvakabhmi. However, close scrutiny of the scene described at this part of the text offers an excellent opportunity to learn about the relationships between Mahyna and other schools at that early stage (most probably third-fourth centuries), and about other aspects of institutional Buddhism at the time. The third chapter (yogasthna) of the rvakabhmi unfolds with the first meeting between a new student, a beginner (dikarmika) and the teacher. The text supplies instructions to both parties, although most of it is directed toward the teacher. We can divide this part of the chapter to four stages: 1. 2. 3. 4. The student's request The Teacher's answer Checking the student's suitability for studying Examining which path the student should follow

Each one of these stages offers us different insights: 1 The student's request: :The chapter starts with these lines _ 3
Having made the diffrentiations concerning the student, the object of observation, and up to the fruits of cultivation, and with his awarness established in the four parts, the beginner, the student4 who does it for the first time, for his own
3

All the quotations from here onwards are taken from the third Yogasthna of the rvakabhmi. The text is reproduced here in devanagari script from the digital photocopies of the original manuscript of the text. 4 Generally speaking a pudgala is simply a "person". But in the context of this text I found it more appropriate to render it a "student", as the text often attribute to the pudgala adjectives describing his capacities as a student.

purpose, should approach the one who knows Yoga, be he a master, a preceptor5 a guru or someone like the guru.

After studying the subjects of the first two chapters (sthna), the text now introduces the first interaction between the student and the teacher. The questions arising from these lines are: Who is the student? What is his background? Where has he studied before? Why has he come to this teacher now? It is said that the student is a beginner, someone who does it for the first time, but what exactly is it that he does for the first time? What about the teacher? The teacher can be either a scholarly teacher (crya) or a preceptor (updhyya), a spiritual teacher (guru) or anyone who acts as a teacher (gurusthnya). The most important thing about the teacher is that he knows the Yoga, the practice sought by the student.
Driven by the wish to attain the higher wisdom, with a respectful mind, without pride or criticism, looking for some virtue, not (just) to promote himself: "I will connect myself and others to the roots of virtue"

Humbly, with a mind not just free from criticism, but also wishing to help others.
And approaching in such a way, not looking for achievments, when the time is right, he puts the end of his robe on one shoulder, puts down his right knee on the floor, sits only on a low seat and reverently requests Yoga. "I myself aspire for Yoga, please be compassionate and teach me Yoga"

The student kneels down and requests the Yoga. He does not request the Dharma, or the teachings of the Buddha, but rather the
5

For a discussion on the roles of the updhyya and the crya see Daswani 2006 p. 165

Yoga. This is crucial in understanding the text, and maybe even understanding the orientation of the whole corpus of the Yogcrabhmi. It does not deal with the philosophical or ethical side of the teaching. Its focus is practical. Yoga here means meditation, or practice, and therefore Yogcra would stand for "The teaching of meditation" or "The instruction regarding the practice" The Teacher's initial answer:
The Yogi, knower of Yoga, who was thus requested, should encourage the beginner, the student who does it for the first time, who wishes to practice the mental engagment of the Yoga with gentle words, he should delight him and tell him the virtues of abandoning

From here onward the text addresses the teacher and guides only him. From these lines we can learn a little about the situation of the teacher as it is reflected in this text: the first task of the teacher is to encourage the student. Here follows long passage in which the teacher praises the student for wanting to get out of samsara while everybody else is sunk so deep in it. These lines end with this description of the student: ()
While you, respected one, are practicing like this, you will, no doubt, enjoy food at the time of hunger, You will enact the words of the teacher, Endowed with Vipashyan, you will meditate continousely. Living in deserted houses, you practice Yoga with your own body. Not criticized by the wise, And accepted by fellow students for a common cause, for the welfare of others, for many beings, for the compassion in the world, for the needs, for the welfare and the happinessof gods and humans.

Checking the student's suitability for studying After establishing the relationship, encouraging the student and praising Nirva, the teacher moves on to the next phase. Now he is instructed to ask the student four questions. The text does not tell us the purpose of these questions or what the teacher should do with the answers he receives. So it is left to us to surmise why these questions are asked. First let us have a look at the questions: ()
Have you, Venerable One, gone for refuge exclusively to the Buddha, Dharma and Sagha? Do you recognise anyone besides these either as a teacher or as worthy of offerings? After your initial purification for the practice of Brahmacari, have you kept your vows pure and your view sound? Venerable One, have you heard and studied much or little Dharma, starting with the commentery and examples concerning the four Noble Truths? Is your mind devoted to Nirva? Is the purpose of your ordination Nirva? When asked, he will answer "so it is".

Essentially, the purpose of these questions is to determine whether the student is a "good Buddhist". Is his refuge exclusive? Is he in contact with other, non-Buddhist spiritual teachers? The teacher wishes to know the level of purity at which the student has kept his vows. It is taken for granted that the student is a monk. Now the teacher asks the new comer about his previous studies. This brings to mind the question concerning the student. He is called a "beginner" but we can see that he is already a monk, at least for some time, and that he has studied before somewhere. Is he trying to enroll in some kind of an institution for higher studies, maybe of the kind of Nalanda, or Vikramaila? Or is he simply asking to be guided by a certain teacher, or yogi, not necessarily a part of a different institution? The text does not give a clear indication for these questions. 5

Lastly the teacher questions the student about his motivation. Interestingly, the question is adapted to the level of rvaka, i.e. focusing on Nirva, not full Enlightenment for the sake of all beings. This, of course, suits well the name of the text, rvakabhmi. However, if we remember that at this stage in the text we are dealing with a preliminary questioning of the student, before deciding whether he is a rvaka, a Pratyekabuddha or a Bodhisattva path's student, we might have expected this question to include a mention of possible higher motivations as well. But the teacher is advised to ask concerning the basic motivation of Nirva, and thereby to ensure that the student adheres at least to the common basic motivation of all Buddhist paths. What we can learn from these lines is that the text assumes there are ordained people who have kept their ties with other teachers, non Buddhist ones, that there are monk who do not keep their vows pure, and that there are monks who practice not for the sake of Nirva, but maybe (only) for the sake of better rebirth, or maybe even some worldly benefit, such as good reputation, many followers etc. 3 Examining which path of practice the student should take After this initial questioning, and assuming the student has answered according to expectation, i.e. has declared clearly his exclusive commitment to Buddhism, the teacher should move on to the next phase, which is the phase that interests us most in this paper. Again, the text does not give a title, does not declare the aim of the next stage, and does not state what the teacher should do with the answers he receives from student. Therefore, the following remarks about these aspects of the dialogue between the teacher and the student are merely my own speculations. It is rather clear, however, that the next lines deal with finding out what yna, (path, vehicle) the student should practice in. Before examining the way 6

the text proposes to handle this sorting out process, let us take a minute to consider the implications of the inclusion of such a process in a teacher's guidebook like this. Although the text does not state what to do with the result, we do sense that this process of selection is not suggested in order to send away all the students that do not fit the path of this text (rvakayna). It seems clear that all the students who have passed the first part of the examination, the four initial questions, and were found good enough Buddhists, will be accepted. But what should they study? Merely posing this question implies that the institution envisaged by this text offers more than one program. Students can study either in the rvakayna, Pratyekabuddha yna or the Mahyna. While we tend to think of the division between these paths of Buddhism as exclusive, and that each monastery, not to say geographic location has a clear association with one of them, it seems that the situation evoked by this text is a place of study where all three paths coexisted. How then did the teacher decide which path the student should take? Here is the way the text suggests:
After that he should be examined concerning four points, in four methods. He should be examined concerning his inspiration, gotra, faculties and inclinations. He should be examined by questions, by a conversation, by way of behaving, and by the knowing of others' minds.

Four criteria are relevant to deciding what the student should study: his previous inspiration for any of the three paths, his gotra, or more inherent inclination to any one of them, his capacities as a student, and his behavioral tendencies. How should the teacher find out about these? The text offers four methods, which will be explained here, starting from the most obvious and coarsest ones, like asking questions, and up to the most refined one; reading the 7

student mind. Asking questions: [] ()

Now, how should he be examined by question concerning his inspiration? He should be asked like this: Where does, Venerable One, your inspiration lie? In the rvakayna? In the pratyeksbhuddhayna? In the mahyna? Wherever he has inspired to be, he will explain it himself. This is how he should be examined concerning the inspiration by question.

Our text assumes that the student already has some kind of inspiration for one of these three ways. This inspiration might have developed in the monastery where the student has studied before, or perhaps it was generated in his parents' house or village. This inspiration, or tendency, is something open and known, and the student should be able to answer it without any problem. Clearly, however, it is not treated as something final. Perhaps, although the student has wished to practice in one path, he will be assigned now to a different one. [] _6
How should he be examined concerning the gotra, faculties and behaviour by questions? He should be asked like this: respected one, what is your gotra? Or, what are your faculties? Or, what is your behaviour? My gotra is such and such, my faculties are dull, medium or sharp, I'm inclined to desire, or to hatred, up to inclined to conceptuality. If he is smart. He will analyze one by one his gotra, faculties and behaviour, and will explain their signs. If he is rather dull, he will not grasp the signs one by one, and therefore will not analyze his inclinations, and will not answer what he was asked.
6

Ms unclear here

Now the teacher proceeds to ask the student about the other three points. It is rather doubtful whether the student can really be expected to analyze his own gotra, for example. The topic of the gotra as presented in the rvakabhmi is complex and definitely too extensive to be dealt with here, but it suffices to say for now that the gotra is the potential of the student to reach the goals of one or any of the three paths. This potential, as it is presented in the first chapter (Yogasthna) of this text is unchanging, it has existed since beginningless time and it is a very subtle phenomena. Therefore we can assume, and the text actually indicates this, that the purpose of asking the student about his own gotra is more to find out his capacity to analyze or to formulate his ideas than to find out about his gotra. The same goes for asking him about his faculties (indriya) and behavioral inclinations (carita), although he might be expected to say something more reliable about them. When talking about faculties in this context, one tends to think of something like the psychometric examinations that students must take before acceptance at university. They do not test their knowledge but rather their capacity to learn, their sharpness of mind, etc. It seems that this is what is meant here by " faculties ". What should the teacher do with the information regarding the capacity of the student? Should he dismiss him altogether if he seems to be too dull? Should he send him to join a class or a group that suits his abilities? Were there separate groups that moved at different speed along the path of study and practice? Regarding the faculties, the answer is actually given in the Bodhisattvabhmi:
The bodhisattva has by nature sharp faculties, the pratyekabuddha medium faculties, and the rvaka dull faculties.7

As for the inclinations, the rvakabhmi details five such behavioral inclinations: a person who is inclined to desire, to hatred,
7

Bodhisattvabhmi, first chapter, gotrapaalam

to ignorance, to pride and to excessive conceptuality. Each type of person receives a different meditation to counter his specific tendency. The fact that the teacher is advised to discover these inclinations in the first interview might suggest that there was more to it than just determining the right meditation. Perhaps, again, there were separate programs? Or, more likely, there was special emphasis for the different inclinations? No matter what the reasons were to elicit information about these topics, at the end of the first stage here, that of asking questions, the teacher knows something about the previous commitment of the student, and some insight into his ability to analyze and to formulate his answers.
Later these three should be examined by a conversation. One should hold a conversation concerning the rkayna in his presence. While conversing with him in diverse illustrious ways concerning that topic, if he is really from the rvaka gotra, he will be delighted by that conversation. His body hair will stand up, joy will be born in him, and peace of mind. He will (not?) calm down, and will (?not ) focus. While talking with him in a conversation concerning the Mahyna, the one belonging to the Mahyna gotra will be very delighted. His body hair will stand up, and up to "He will calm down, and will focus". But it is not so for the rvakas or the Pratyekabuddha s.

Now the text takes a sudden turn. From an open interview with the students, where everything is clearly said and analyzed, the text now advises the teacher to move on to indirect ways of examining the new student. The first method is by conducting a conversation with him, or perhaps telling him a story (kathay). The teacher should bring up subjects relating to the three paths and observe the student's reaction. If he shows delight and happiness, he can be understood as a potential follower of that path, or in the text words, 1

as having the gotra of that path. If, however, his reaction reflects aversion to the ideas presented, the proper conclusions should be drawn. This method of indirect examination, beside being interesting and rather intriguing in its own right, also brings several points to mind: the text here seems to state firmly that the line dividing followers of rvakayna and those of Mahyna is some deep rooted potential (gotra), which is not manifest to the student himself. This potential is not only hidden, but there is room for error. The student might think he belongs to one path, while the teacher might be able to discern that actually his tendencies lie elsewhere. Similarly, the text recommends examining the student's faculties and behavioral inclinations. Concerning the faculties, the text says that dull minded person will not grasp the meaning of the talk, but as for the ones with sharper minds:
But not so for the one with medium or sharp faculties. He grasps immediately the Dharma and fully understand it, even when it is a deep conversation.

Again, this is an indirect way to check up the sharpness of the student mind. As for the five types of behavioral inclinations the ones that tend to desire (rgacarita), to hatred (dveacarita), to ignorance (mohacarita), to pride (mnacarita) and to excess conceptualization (vitarkacarita) the text suggests again to observe their reactions to the conversation, describing the reaction the teacher can expect from each type of student8. At the end of this stage of the interview the teacher should have drawn some conclusions, based on direct answers he got from the student, but also, or rather mainly, on indirect information he has collected. Observing the behavior of the student The next method that the text suggests is observing the behavior (ce) of the student. The text does not state clearly whether this should be done within that same meeting, or outside of it, but I think
8

This part of the Ms is damaged and therefore difficult to quote here.

we can safely assume that it is talking about observing it after or outside of the meeting. The previous method of observing the student's reaction to a conversation mainly refers to observations made during the meeting. Now it leaves us now with a recommendation to observe how the student behaves, how he leads his life, and which of the paths seems more suitable to his behavior. This part of the text is very short and does not give a detailed explanation, but rather relies on the previous parts:
How (should he be exmained) by behavior? These attributes that were mentioned before, of the students who have the rvakagotra and those who are inclined to desire, are called behavior. His gotra, senese and inclinations should be examined by this behavior.

In the previous lines the text gave long lists of signs by which the teacher can "read" the reaction of the student and decide what is indicated by them. Now the teacher is advised to look for these signs not only within the meeting, but (probably) also outside of it. The last method of checking the student's hidden tendencies and aspirations is somewhat of an anticlimax. After all the diligence and the detective work needed to discover the details of the puzzle, the teacher is now advised to read his student's mind: []
How should the gotra faculties and behavior be examined by the (mind) knowing other's minds? That Yogi, knower of Yoga, who has attained the mind knowing other's mind, knows the gotra faculties and behavior as they are by knowing the mind of the other (person).

References to the supernatural abilities of advanced practitioners are, of course, to be found in many texts, including the rvakabhmi itself, and yet the mention of this advice here raises questions: so far the text has been very practical, very down-to1

earth in it's approach. Does the author treat reading other people's mind as just another form of practical advice? Was this capacity so widespread that it could actually be a part of teachers instruction manual? And if it was, why bother to spy on the student's behavior and reaction to stories if one can simply read his mind? Now, taking a more sceptical approach and assuming this capacity was not shared by the majority of the teachers, we wonder: Why does it appear here? Is it some kind of a tribute to the teachers on the part of the author? Should we read these last two lines with a touch of irony? Conclusion What can we learn from the description of the evaluation process described up here? I think that some points come up clearly from these lines: the text reflects a teaching situation in one of the higher studies institutes of its days, maybe even Nalanda itself. The students arriving at this institute have already been ordained, and are assumed to have studied somewhere else prior to their arrival. The reason for their arrival is the study of "Yoga". Relying on the rest of the third chapter, and the fourth one, one can assume safely that it means the more practical side of the Buddhist path, or in other words, he is requesting meditation instructions. In order to give him these instructions, the teacher needs to know several things about the student. First he needs to make sure the student is a devoted follower of Buddhism, with no ties outside the tradition, who keeps purely to his vows. After that he needs to know what sort of instructions to give the student. Should he be instructed in the Mahyna, rvaka, or Pratyekabuddha tradition? The teacher, or the institution, is apparently able to teach all these methods. But in order to decide which path the student should take, the teacher should know his deepest inclinations. The wish of the student is far from being a sufficient criterion for such a decision.

What the teacher really looks for is a clue for the gotra the student abides in. discovering this very deeply rooted potential ensures that the student will advance optimally and fulfill his potential. In order to adjust the teachings to the student's special needs further, the teacher also examines his sharpness of mind, and his behavioral propensities. We get a picture of an advanced institution for Buddhist practitioners, emphasizing the practical side of the path, one that teaches any of the three paths according to the suitability of the student. The choice of path does not depend upon the student's level of achievement or his aspirations, but rather his deep tendencies, or dare we say his genes! Does this text speak about the famous Nalanda? If so, it provides new information and maybe even a new perspective on what happened there. We have no proof that Nalanda is really the institution the text is talking about, and therefore it might speak about other, smaller institutions specializing in the meditation instruction, or even a single teacher in or outside the known institutions. If this is what the text has in mind, again we are learning something new about the structure of institutional Buddhism at the time. The answers to some of these questions might be concealed in the other books of the Yogcrabhmi, waiting for more scholars to study them and shed light on the first centuries A.D of Buddhism in India. Bibliography Primary sources rvakabhmi of Asaga, ed and translated by Shukla Karunesha, 1973, Patna: K.P. Jayaswal research Institute. Bodhisattvabhmi of Asaga, ed by Dutt, Nalinaksha. 1966, Patna: Jayaswal Research Institute. Secondary sources Daswani. Rekha, 2006 Buddhist Monasteries and Monastic Life in Ancient India, New Delhi: Aditya Prakashan.

Deleanu Florin, 2006 The Chapter on the Mundane Path (Laukikamrga) in the rvakabhmi, Tokyo: The International Institute for Buddhist Studies Vol 1+2