Translations: A W o rd C om m entary 509 2.2.1.2.2.1.2.2.2.1.1 T he aids o f the c u lm in a tio n o f seeing P o in tin g o u t th e e n lig h te n m e n t o f others, E n tru stin g th e cause fo r this, A n d th e cause fo r its u n in te rr u p te d a tta in m e n t W ith its characteristic o f an a b u n d an ce o f m erit [V.17] This has tw o parts—training the m ind stream s o f (1) others and (2) ones own (1) The first one is tw ofold—establishing in (a) the d h arm a of realization and (b) the dh arm a o f scriptures (la) [Bodhisattvas] p o in t o u t (or generate in the m in d stream s [of others]) the path o f seeing, the path o f familiarization, and so on as the m eans for establishing these o th e rs—those to be guided—in e n lig h te n m en t, (lb ) They e n tru st the cause f o r th is [to others] through m aking th em listen to, retain, and mentally engage in a proper m anner in the words and meanings of the m o th er (the scriptural prajnaparam ita) {590} (2) As for training ones own m ind stream, th e cause for th e a tta in m e n t o f g reat enlightenm ent consists o f familiarizing w ith the m o th e r th ro ugh the path o f seeing during m editative equipoise and teaching her to others d uring subsequent attainm ent This has the characteristic o f a fa r greater a b u n d a n c e o f m e rit than establishing [all] sentient beings in a trichiliocosm in [all the fruitions of the path] up thro ugh a rh ath o o d 1006 2.2.1.2.2.1.2.2.2.1.2 Its fru itio n —g rea t e n lig h te n m e n t This has tw o parts: 1) Instruction on the great enlightenm ent o f abiding in actual reality 2) Refuting the great enlightenm ent that is conceptually im puted 2.2.1.2.2.1.2.2.2.1.2.1 I n s tru c tio n o n the g re a t e n lig h te n m e n t o f a b id in g in actual reality T he w isdom o f th e te rm in a tio n a n d th e n o n a risin g O f the stains is called “e n lig h te n m e n t,” But these tw o sho u ld be u n d e rsto o d , in due order, By virtue o f th e lack o f te rm in a tio n a n d the lack o f arising [V.18] You m ay wonder, “W h at is the great fruition o f this path o f seeing that is endow ed w ith said three causes?” T he w isdom o f know ing th e te rm in a tio n a n d the n o n a risin g o f th e stains that consist o f the tw o obscurations is called “great e n lig h te n m e n t,” b u t since these tw o ultim ately have the nature o f the dh a rm a d h a tu free from reference points, [the fruition] is the ultim ate wisdom o f know ing th e prim ordial lack o f te rm in a tio n a n d a risin g 1007 510 Groundless Paths 2.2.1.2.2.1.2.2.2.1.2.2 Refuting the great e n lig h te n m en t th a t is conceptually im p u ted This has two parts: 1) Refuting the systems o f those w ho p ro p o u n d [real] entities 2) Presenting the system o f those who p ro p o u n d emptiness 2.2.1.2.2.1.2.2.2.1.2.2.1 R efuting the system s o f those w ho p r o p o u n d [real] entities This has tw o parts: 1) [Refutation by way of] the nonobservation o f som ething that includes [the predicate o f w hat is to be negated] 2) Refutation by w ay o f their position being internally contradictory 2.2.1.2.2.1.2.2.2.1.2.2.1.1 [R efutation by w ay of] the n o n o b se rv a tio n o f so m e th in g th a t includes [the p red icate o f w h a t is to be negated] In the n a tu re w ith o u t cessation, T h ro u g h the p a th called “seeing,” W h at could be te rm in a te d th a t is b o rn by co nceptio n A n d w h a t n o n a risin g could be atta in e d ? 1008 [V 19] To be free from the [kind of] cessation that has the characteristic o f already arisen stains being term inated an d {591} the characteristic o f o b stru ct ing the arising o f stains that will [otherwise] arise [later] is ultim ately th e n a tu r e o f suchness free from reference points T herefore, th r o u g h th e rem edial p a th called “seeing,” w h a t real factors to be relinqu ished th at existed before—cognitive obscurations (the types o f c onceptio n) and afflic tive obscurations—c ould be te rm in a te d a n d w hat k in d o f n o n a risin g (the n o n arisin g o f w h a t will [otherwise] arise later) could be attained ? There is nothing such to be attained.1009 2.2.1.2.2.1.2.2.2.1.2.2.1.2 R efutation by way o f th e ir po sitio n b e in g in te r nally trad icto ry T hat ph en o m e n a exist and, at th e sam e tim e, The cognitive obscurations o f th e teacher A re te rm in a te d —this claim by others I consider as am azing [V.20] To accept th a t th e p h e n o m e n a of apprehender, apprehended, a n d self-aware ness exist ultimately and that, at th e sam e tim e, th e cognitive o bscu ratio n s o f th e te ach er (the Buddha) are te rm in a te d —this claim by o th ers than the Translations: A W o rd C o m m entary 511 M ádhyam ikas (the realists) I, the protector Maitreya, co n sid er as am azin g or ridiculous because th e y accept w hat is contradictory.1010 2.2.1.2.2.1.2.2.2.1.2.2.2 P resenting the system o f those w ho p r o p o u n d em ptin ess T here is n o th in g to be re m o v e d in this A n d n o t th e slightest to be added Actual reality is to be seen as it really is— W h o e v e r sees actual reality is liberated [V.21] I n these p h en om en a that have the nature o f dep end ent origination, c o n ventionally, th e re is n o th in g to be rem ov ed th rou gh the n a tu re o f denying anything and, ultimately, n o t the slightest to be ad d e d through the n ature of superim posing anything Actual reality—the nature o f p h e n o m e n a free from anything to be rem oved o r to be a d d e d —is to be seen as it really is, free from superim position and denial T hrough this, w hen the true reality o f noncling ing {592} is seen in a c tu a l reality, one will be liberated You may w onder, “In th at case, w hat is the nature of the factors to be relin quished and their remedies?” Ultimately, there are no defeat and victory, but from the perspective o f mistakenness, it is justified that it appears by virtue of m ere illusion as if remedies overcom e factors to be relinquished.1011 2.2.1.2.2.1.2.2.2.2 T he p e rtin e n t topic This has two parts: 1) The actual culm ination of seeing 2) The m an n e r o f familiarization 2.2.1.2.2.1.2.2.2.2.1 T he actual c u lm in a tio n o f seeing T h a t in w h ich generosity an d so on Are m utually c o m b in ed w ith each o th e r A n d w hich consists o f poised readiness In one single m o m e n t is the p a th o f seeing here [V.22] T h a t in w hich th e six of generosity a n d so o n are m u tu a lly c o m b in e d w ith each o th e r a n d w hich consists o f poised readiness in one single m o m e n t is th e p ath o f seeing in this culm inating training here For it is the nature of the wisdom o f the m editative equipoise o f the path of seeing in w hich the thirty-six subdivisions o f the six páram itás are included in the nature of not conceiving of the three spheres.1012 512 Groundless Paths 2.2.1.2.2.1.2.2.2.2.2 The manner of familiarization T hen, after h av in g been absorbed In th e sam adhi o f th e lio n ’s sport, D ep en d en t o rig in a tio n is exam ined In its progressive a n d reverse orders [V.23] In order to gain m astery over said realization o f th e culm ination of th e path of seeing, one destroys the afflictive and cognitive obscurations th a t are the fac tors to be relinquished th rough seeing a n d rests in meditative equipoise in the fearless sam adh i o f th e lio n ’s sport A fter that, during subsequent attainm ent, d e p e n d e n t o rig in a tio n is exam ined in its progressive a n d reverse o rd e rs.1013 Through familiarizing with the dependent origination o f afflicted p h e nom en a in progressive ord e r ([as in th e statement,] “T hrough the condition o f ignorance, [karmic] form ations [arise] ”), {593} one realizes that the prim ary factors o f k arm a and afflictions—the tw o [links] o f ignorance and form ations—are the root o f samsara and thus realizes the n ature of the real ity of the origin [of suffering] T h ro u g h familiarizing w ith [the dependent origination of] afflicted ph e n o m e n a 1014 in reverse ord er ([as in the statement,] “W here aging and death come from? They come from birth ”), one realizes th a t [the tw o links of] birth and aging and death are the final results o f karm a and afflictions and thus understands the nature o f the reality of suffering T hrough familiarizing w ith the dependent origination o f purified p h eno m ena in progressive order (“T h ro u g h the ceasing of ignorance, form a tions cease ”), one understands th a t the rem edy for ig norance—th e prajna o f realizing identitylessness—cuts the root o f [samsâric] existence and thu s realizes the n atu re o f the reality of the path T hrough familiarizing w ith the d epend ent origination o f purified ph enom ena in reverse ord er (“T h ro u g h the ceasing of birth, aging and d eath cease ”), one relinquishes afflicted igno rance and thus realizes th a t the ultim ate fruition is the cessation o f b irth and death In this way, one u nd erstand s the nature o f the reality o f cessation 2.2.1.2.2.1.2.3 T he cu lm in atin g tra in in g o f the p a th o f fam iliarization This has three parts: 1) The path of familiarization (the support) 2) The conceptions to be relinquished 3) The qualities (what is supported) 2.2.1.2.2.1.2.3.1 T he p ath o f fam iliarization (the supp ort) After the tw ofold progressing a n d re tu rn in g th ro u g h T he nine ab sorption s, including cessation, Translations: A W o rd C o m m en ta ry 513 T he in te rm itte n t consciousness belong in g to the desire [realm ], W hich is n o t in m editative equipoise, is assum ed [V.24] T h ro u g h crossing over o n e , two, Three, four, five, six, seven, a n d eight, T he m editative a b so rp tio n o f crossing in on e leap consists o f Proceeding u p th ro u g h cessation in d isp ara te ways [V.25] This has two parts: 1) The lion’s sport (the preparation) 2) The sam adhi o f crossing in one leap (the actual stage) {594} (1) A fter th e tw ofold p rogressing upw ard a n d re tu rn in g dow nw ard in p r o gressive order a n d reverse ord er th ro u g h th e n in e ab so rp tio n s (the eight dhyânas and form[less absorptions], in cludin g cessation), (2) the actual stage consists of three sets First, as before, one just proceeds in a progressive m a n n e r from the first dhyàna up th ro u g h [the m editative ab sorption of] cessation Second, one p ro ceeds in the progressive order th ro u g h alternating the eight [other] m editative absorptions with eight [meditative absorptions of] cessation Here some assert sixteen abodes; some, seventeen by adding the m ind of the desire [realm]; and some, eighteen abodes by including the slight exiting into the Peak of Existence [that happens] betw een [the m editative absorption of] cessation and the m in d of the desire [realm] Third, th e consciousness or m in d belon gin g to the desire [realm] is assum ed in te rm itte n tly because it is n o t o f the nature o f m editative equipoise (the sam âdhis o f the dhyânas and form [less a bsorp tions]) Thus, one alternates th e m editative ab so rp tio n s w ith said m in d o f th e desire [realm] th ro u g h crossing, after [having risen each tim e from the m editative absorption of] cessation, o v er one, two, three, and so on [of the other meditative absorptions] Thus, there are eighteen abodes here.1015 2.2.1.2.2.1.2.3.2 T he ex p la n a tio n o f th e c on ceptio ns to be re lin q u ish e d This has tw o parts: 1) The conceptions about the apprehended 2) The conceptions about the apprehender 2.2.1.2.2.1.2.3.2.1 T he co n ce p tio n s a b o u t th e a p p re h e n d e d [This has tw o parts:] 1) The conceptions a b o u t the app rehended in term s o f engagem ent 2) The conceptions about the apprehended in term s o f withdraw al ... “T hrough the condition o f ignorance, [karmic] form ations [arise] ”), {593} one realizes that the prim ary factors o f k arm a and afflictions? ?the tw o [links] o f ignorance and form ations—are... before, one just proceeds in a progressive m a n n e r from the first dhyàna up th ro u g h [the m editative ab sorption of] cessation Second, one p ro ceeds in the progressive order th ro u... cessation, o v er one, two, three, and so on [of the other meditative absorptions] Thus, there are eighteen abodes here.1015 2.2.1.2.2.1.2.3.2 T he ex p la n a tio n o f th e c on ceptio ns to be