514 Groundless Paths 2.2.1.2.2.1.2.3.2.1.1 T he conceptions about the a p p re h e n d ed in term s of engagem ent] W ith reg ard to being concise, detailed, n o t m e n to re d T h ro u g h n o t being p ro te c te d 1016 by the b ud dhas, Lacking th e qualities o f the three times, A nd th e threefold excellent p a th — [V.26] These first conceptions a b o u t th e a p p reh e n d e d Have the aspects o f the tra in in g as th e ir sphere [V.27ab] [The nine conceptions about the a pprehended in term s of engagem ent are about the following objects]— (1) the d h arm a b ein g concise from the perspec tive of those w ho like concise w ords, (2) [the dharm a] being detailed from the perspective of those who like details, (3) n o t being m e n to re d th ro u g h n o t being p ro te c te d by the b u d d h a s (not practicing the actuality o f the dh arm a seriously), (4)-(6) in term s o f taking the path o f seeing as the basis w ith regard to th e three tim es that consist o f [the paths of] preparation, seeing, and fam il iarization, respectively, the past and fu tu re {595} not possessing a tinu um of having ceased, not yet arisen, and arising and therefore the present lacking th e qualities o f the path o f seeing, a n d (7)-(9) the th re e fo ld excellent p a th — the path o f preparation (preparing for the m ahayana nirvana), the path of seeing (directly seeing emptiness), and the path of familiarization (familiar izing with having seen the lack of nature) In term s o f w hat is to be know n, the knower, and what makes it know n (the path), there are two, one, and six [conceptions] A m ong these nine, the first two and the last three cling to the real existence o f the actual factors to engage in on the m ahayana path, while the m iddling four [cling to the real existence o f these factors] by way o f iso lates These nine in n ate conceptions are factors to be relinquished at the tim e o f the p a th o f fam iliarization.1017 2.2.1.2.2.1.2.3.2.1.2 T he conceptions a b o u t the a p p re h e n d e d in te rm s o f w ithdraw al It is asserted th a t the second ones have the engagem ents O f m in d s an d m en tal factors as th e ir objects [V.27cd] T hese co nceptions ab o u t th e n o n a risin g o f th e m ind, N o t m en tally engaging in the h e a rt o f enlig h ten m en t, M entally engaging in th e hlnayana, N ot m entally engaging in perfect en lig h ten m en t, [V.28] Translations: A W ord C o m m entary 515 Fam iliarizing, n o t fam iliarizing, T he opposites o f these, A n d n o t b eing in accord w ith tru e reality Should be kn o w n as those on th e p a th o f fam iliarization [V.29] It is asserted th a t [the n in e conceptions about th e apprehended in term s o f withdrawal] are the factors to be relinquished that h av e as th e ir objects the phases o f the final e n g a g e m e n t o f the m in d s a n d m e n tal factors of the unco ntam in ated path o f familiarization in its un in terru p te d paths These consist o f the nine concep tions about, on the [hlnayana] path o f accum ula tion, (1) th e n o n a risin g o f the m in d for unsurpassable enlightenm ent and (2) n o t m e n ta lly en g ag in g in the h e a rt o f e n lig h te n m e n t as w hat is to be attained, (3) on the path of preparation, the twofold m en ta l e n g a g e m e n t in th e yánas o f árávakas and pratyekabuddhas as w hat are to be attained, (4) on the path o f seeing, n o t m entally engaging in p erfect e n lig h te n m e n t by virtue o f lacking the practice o f prajnaparam ita, (5) on the path of fam iliar ization, fam iliarizing w ith im perm anence and so on for the sake o f attaining the nirvana o f o nes respective path, (6) on the path of nonlearning, n o t fam iliarizing because o f familiarization being fully complete, {596} (7)—(8) th e o pposites o f this familiarizing a n d n o t fam iliarizing—w ishing to attain enlightenm ent [through] com bining or putting an en d to both [familiarizing and not familiarizing], a n d (9) n o t b eing in accord w ith tru e reality—m is tak e n conceptions ab o u t the skandhas and so on th ro u g h clinging to th em as being really existent as being im p erm an en t an d so o n 1018 2.2.1.2.2.1.2.3.2.2 T he concep tion s ab o u t the a p p re h e n d e r This has two parts: 1) The conceptions o f clinging to substance 2) The conceptions o f clinging to im putations 2.2.1.2.2.1.2.3.2.2.1 T h e co nceptions o f clin g in g to su bstance T h e first ones a b o u t th e a p p re h e n d e r are to be k n o w n In te rm s o f having im p u te d se n tien t beings as th e ir sphere, Im p u te d p h e n o m e n a , n o t being em pty, A tta c h m e n t, a n d th e c h a c te r o f d isc rim in a tio n [V.30] T h e y are fu rth e r p ro claim ed w ith re g a rd to T h e fo rm atio n o f entities, th e th ree yánas, T h e im p u rity o f offerings, A n d d iso rd e re d condu ct [V.31] 516 Groundless Paths [The nine conceptions about the apprehender in term s of substance are about the following objects]— (1) the skandhas being merely im p u te d because sub stantially existent sentient beings and persons are not born in samsara, (2) the conventions of the p h e n o m e n a of subject and object being merely im p u te d because there are no referents other than mind, (3) the pheno m ena from form up through the knowledge of all aspects and so on n o t being em p ty conven tionally because [subject and object] pervade everything, (4) a tta c h m e n t by virtue o f clinging to phenom ena such as form, (5) the full d isc rim in a tio n of phen om ena in a nonreferential manner, (6) practicing for ones aim by way of focusing on the skandhas as entities, (7) the definite deliverance o f the three yanas being definitely delivering in the m an n er o f ultimately being unob serv able, (8) the im p u rity o f offerings due to not having correctly entered the path o f the noble ones, a n d (9) d iso rd e red d u ct with regard to the m o th er due to observing the nature of phenom ena and its bearers as being different In due order, [there are] three [conceptions here] in term s o f w hat is to be know n, tw o each in term s o f the prajna and m eans of the hlnayana and m ahayana, respectively, and tw o [in term s of] the view and conduct o f ordi nary beings.1019 {597} 2.2.1.2.2.1.2.3.2.2.2 T h e second conceptions a b o u t th e a p p re h e n d e r [in term s o f im pu tation s] This has tw o parts: 1) Brief introduction 2) Detailed explanation 2.2.1.2.2.1.2 2 B rief in tro d u c tio n H aving im p u te d sentient beings a n d th e cause of these As th e ir objects, th e o th e r nine k inds [of conceptions] T h a t are associated w ith the p a th o f fam iliarization Are its antag onistic factors by v irtu e o f being overcom e th ro u g h it [V.32] H aving taken conventionally im p u te d sentient beings a n d th e reasons o f presenting these as th e ir objects, the nine [kinds] of clinging that have them as objects exist as the o th e r nine k inds o f a n tag o n istic factors th a t are asso ciated w ith the culm ination of the p ath o f fam iliarization in term s o f its fac tors to be relinquished a n d their rem edies.1020 2.2.1.2.2.1.2.3.2.2.2.2 D etailed explanation In term s o f ignorance a b o u t th e th re e o bscu ratio ns O f the th ree om nisciences, respectively, Translations: A W o rd C o m m en ta ry 517 T h e p ath o f peace, being co n jo in ed w ith O r disjoined fro m suchness a n d so on, [V.33] Being un equal, suffering a n d so on, The n a tu re o f th e afflictions, A n d no n d u ality , these conception s Are asserted as the last ones [V.34] [The n in e conceptions about th e a p p rehen der in term s o f im pu tation s are] in te rm s o f ( l)- ( ) the three ig norances about the m eans to elim inate th e o b scu r a tio n s o f th e th re e o m nisciences and their respective true character,1021 (4) the ignorance about the prajhaparam ita that does not lack m ean s—th e p a th o f pacifying all obscurations, (5) the ignorance about the p oint o f sameness and difference—know able objects such as form b eing co n jo in ed w ith o r d isjo in e d from their suchness, (6) due to being obstructed, by maras, tlrthikas, and the yanas o f ¿ravakas and pratyekabuddhas, the ignorance about the p ro fo u n d path being u n e q u a l an d not com m on to o ther paths, (7) not und erstand in g the four realities o f suffering a n d so o n as the freedom from reference points and thus being ignorant about clinging to im perm anence a nd so on in a lit eral sense, (8) not und erstand ing that [the afflictions] are m erely adventitious [stains that arise] by virtue o f [mind] being affected by m istakenness [about the basic nature] and thus being ig n o ran t a bou t th e n a tu re o f the afflic tions, a n d (9) {598} not und erstand ing the characteristics o f ap preh ender and apprehended as m ere m ental im pu tation s and thus being ig norant about n onduality [These nine conceptions] are in term s of the obscurations of the bodhisattva path (the first three), its nature (the fourth one), its focal objects (the fifth and seventh), its distinct feature (the sixth one), its factors to be relinquished (the eighth one), and its aspect (the n in th o n e).1022 I pay hom age to venerable AvalokiteSvara 2.2.I.2.2.1.2.3.3 T h e qualities (w hat is su p p o rte d ) W h e n these pestilences h ave becom e extinguished, It is like b re a th in g freely again after a long tim e All the c o n su m m a te qualities th a t accom plish T he h appiness o f beings in all aspects, [V.35] Just like rivers [feeding] in to th e g reat ocean, Sustain these m ahasattvas, W h o are em bellished w ith th e desired fr u itio n ,1023 F rom all sides [V.36] 518 Groundless Paths T hrough having familiarized with the culm ination of the path of familiariza tion for a long tim e in this way, w h e n these four types o f conceptions to be relinquished throu gh familiarization (which resemble pestilences due to their harm ing ones m ind stream ) are relinquished th roug h h a v in g beco m e ex tin guished, it is like joyfully b re a th in g freely ag ain upon being liberated from being torm ented by a'disease for a long tim e All the [resulting] co n su m m a te qualities th at consist o f the three yanas and represent the skills in accom plishing the happiness o f beings (higher realms and definite excellence) in all aspects o f time are the m eans o f sustenance just like the example of the four m ajor rivers [of India] and th e ir tributaries feeding in to the great salty ocean W hat they sustain? T hrough [these qualities] having the aspect of not depending on effort, but occurring naturally, they su sta in these m ahasattvas, w ho are beautified by the suprem e fru itio n o f having attained the highest stage of the path o f familiarization {599} Thus, this third [point o f the cul m inatio n of the] path o f familiarization is presented as the ten th b h u m i.1024 2.2.1.2.2.1.2.4 The c u lm in atio n o f th e u n in te rru p te d [path] This has three parts: 1) N ature 2) Causes 3) The factors to be relinquished 2.2.1.2.2.L2.4.1 N ature It is co m p ared to th e virtues o f having established The people in a trichiliocosm In th e c o n su m m ate realizations o f disciples1025 an d rh in o s A nd on th e flawless [bhum i] o f bodhisattvas [V.37] T h ro u g h such a n ab u n d a n ce o f m erit, This u n in te rr u p te d sam ad h i Im m ed iately b e fo re a tta in in g b u d d h a h o o d 1026 Is the know ledge o f all aspects [V.38] T o give rise to bodhicitta o n the [mahayana] path o f accum ulation for the first tim e is m ore m eritorious than the virtues of establishing all the people in a trichiliocosm on the levels o f sravakas and pratyekabuddhas [The cul m ination of the u ninterrupted path] is c o m p a re d to the v irtu e s o f having established all th e people in a trichiliocosm in the eight inferior paths such as seeing what is pure an d in the flawlessness of the bhumis o f bodhisattv as (from the path o f seeing up thro ugh the seventh bhum i) T h ro u g h it being ta u g h t th a t such m e rit o f the te n th bhum i (entering enlightenm ent) is m ore ... and the yanas o f ¿ravakas and pratyekabuddhas, the ignorance about the p ro fo u n d path being u n e q u a l an d not com m on to o ther paths, (7 ) not und erstand in g the four realities o f... of the obscurations of the bodhisattva path (the first three), its nature (the fourth one), its focal objects (the fifth and seventh), its distinct feature (the sixth one), its factors to be relinquished... and persons are not born in samsara, (2 ) the conventions of the p h e n o m e n a of subject and object being merely im p u te d because there are no referents other than mind, (3 ) the pheno m ena