Groundless paths the prajnaparamita sutras, the o ( (103)

524 Groundless Paths 2.2.L2.2.2.2.2.1 The in stan ta n eo u s [training] in term s o f the lack o f characteristics T h ro u g h abiding in p h e n o m e n a being dream like By way o f h aving engaged in generosity an d such, The lack o f characteristics o f p h e n o m en a Is discovered in o ne single instan t [VII.4] Said wisdom at th e e nd of th e co ntin uum {606} is th e discovery in o n e single in sta n t that all afflicted and purified p h en o m en a ultimately lack c h aracter­ istics because it engages w ithout clinging in all ph en o m en a (engaging in generosity an d such) as being dream like 2.2.1.2.2.2.2.2.2 T he in stantaneous [training in terms] o f n o n d u a lity W ith n o t even a d rea m an d th e seeing o f it Being perceived in a dualistic fashion, The tru e reality th a t is the n o n d u a lity o f p h e n o m e n a Is seen in on e single instant [VII.5] For example, w hen awakening fro m sleep, a d rea m an d th e seeing o f it are n o t perceived in a dualistic fashion Likewise,1033 th e tru e reality th a t is the n o n d u a lity o f p h e n o m e n a in term s o f apprehender and apprehended is seen in one single in stan t o f w isdom at the end of the c o n tin u u m 1034 This is the com m entary on the c h a p te r (the seventh one) on th e com pletely perfect realization in a single in stan t in th e Treatise on the Pith Instructions on P rajnaparam ita, Called T h e O rn a m e n t o f C lear Realization 2.2.1.2.3 The detailed explanation o f the branch es o f the d h arm a k a y a (the fru itio n o f h aving engaged [in the trainings]) This has two parts: 1) The kayas 2) Their activity 2.2.1.2.3.1 The kayas This has four parts: 1) The svabhavika[kaya] 2) The w isdom [kaya] 3) The sambhogika[kaya] 4) The nairm anikakaya Translations: A W o rd C om m entary 525 2.2.1.2.3.1.1 T h e svàbhàvikakaya Those w ho have atta in ed purity in every respect A n d the u n c o n ta m in a te d d h arm a s, T heirs is th e svàbhàvikakaya o f th e sage, W h ic h bears th e cha rac te ristic o f th e n a tu re o f these [VIII 1] You m ay wonder, “W hat is th e svàbhàvikakàya o f th e sage, the B uddha Bhagavàn?” It is w hat has th e ch aracteristic or the n a tu re o f h av in g atta in e d th e u n c o n ta m in a te d d h a rm a s (such as the foundations o f m indfulness) that will be explained [below] {607} a n d o f being p u re o f the adventitious stains o f the tw o obscurations This u n b o rn an d nonreferential nature, w hich is not fabricated newly th ro u g h causes and conditions, is called “svàbhàvikakàya.” T hough it is n o t different from the three kàyas that bear its nature, conven­ tionally they are presented as being different.1035 2.2.1.2.3.1.2 T he w isdom d h a rm ak y a This has three parts: 1) The actual topic 2) Explaining its distinctive features 3) R ebutting disputes 2.2.1.2.3.1.2.1 T he actu a l topic T he factors c o n c o rd a n t w ith en lig h te n m e n t, th e im m easurables, T he liberation s, th e ninefold Progressive m editative ab so rp tio n s, T h e ten totalities, [VIII.2] T h e àyatanas o f overpow ering, D ivided in to eight kinds, D isp assion,1036 know ledge th ro u g h a sp ira tio n , T he su p e rn a tu l know ledges, th e d is c rim in a tin g awarenesses, [VIII.3] The The T he T he fo u r p u rities in all respects, ten m asteries, the ten pow ers, fo u r fearlessnesses, th re e w ays o f n o th in g to h id e ,1037 [VIII.4] T h e threefo ld fo u n d a tio n o f m indfu ln ess, T he tru e n a tu re o f b eing w ith o u t forgetfulness, 526 Groundless Paths The latent tendencies being overcom e, G reat com passion for beings, [VIII.5] The eighteen qualities th a t are said To be u n iq u e to a sage, A nd the know ledge o f all aspects— The dh arm ak ay a is describ ed as these [VIII.6] By virtue o f th e subdivisions of th e tw enty-one sets o f [uncontam inated qualities, they consist of] 144 [Together with] the tw o knowledges th a t are included in the “a n d ” at the end o f [AA VIII.6c],1038 [they consist of] 146 A m ong these, (1) the first set is as follows:1039 The foundations of mindfulness, the correct efforts, the limbs of miraculous powers, W ith four each, the five faculties, the five powers, the seven branches of enlightenm ent, A nd the eightfold path o f the noble ones are the thirty-seven factors c o n c o rd a n t w ith enlig htenm en t (2) The second set: Love, compassion, joy, and equanim ity are the four im m easurables [The remaining sets are as follows:] (3) The tw o o f w hat has and does not have form looking at form , Beauty, the formless [absorptions], and cessation are the eight liberations (4) The dhyanas, the form[less absorptions], and cessation are th e ninefold m editative a bsorptions (5) The four elements, blue, yellow, white, red, space, and consciousness are th e totalities (6) W hat has form and does not have form overpow ers big and small shapes W h at does not have form overpowers the colors blue, yellow, white, and red {608} [Sets] (7) a n d (8) are explained specifically [below] Translations: A W ord C o m m en ta ry 527 (9) The divine eye a n d ear, m iraculous powers, know ing th e m inds o f others, Recollecting form er states, and the term in ation o f the contam inations are the six s u p e rn a tu l know ledges (10) The d isc rim in a tin g aw arenesses o f dharm a, m eaning, words, and self-confidence (11) T h e fo u r purities in all resp ects in term s of support, focal objects, m ind, and wisdom (12) T he m asteries over lifespan, m ind, necessities, karm a, birth, creative willpower, Aspiration prayers, m iraculous powers, w isdom, a nd dharm a are the results o f the p áram itás— In due order, three, two, one, one, one, and two (13) T h e te n powers of knowing what is the case and what is not the case, karmic maturations, faculties, constitutions, inclinations, Paths, dhyánas, death, transition, and rebirth, Recollection o f form er states, and the term ination o f the contam inations (14) T he fo u r fearlessnesses about realization, relinquishm ent, the path, and w hat is not the path (15) T he th re e ways o f n o th in g to hide in term s of body, speech, and m ind (16) T he threefold fo u n d a tio n o f m in d fu ln e ss o f lacking A m ind w ith attachm ent o r hatred tow ard respect, lack of respect, and a mix o f the two (17) To not miss the tim e for the welfare of others is to be w ith o u t forgetfulness (18) The relinquishm ent o f the latencies of the obscurations refers to latent tendencies b eing overcom e (19) Thinking of sentient beings at six times is g re a t com passion (20) T he u n iq u e [qualities] o f conduct, realization, enlightened activity, and wisdom In due order, are six, six, three, and three (21) The three know ledges o f aspects, the three paths, and entities.1040 Thus, th rough the m ind and m ental factors (such as the factors conco rdan t w ith enlightenm ent) o f the paths of learning having changed state com ­ pletely, they have becom e the path o f com pletion, w hich has the character o f the wisdoms that lack the reference points o f apprehender and ap p re ­ hended All [of these wisdoms] are to be described as a káya different [from the svábhávikakáya], th a t is, th e w isdom d h a rm a k a y a 1041 528 Groundless Paths 2.2.1.2.3.1.2.2 E xplaining its distinctive features This has two parts: 1) [The distinctive feature of] dispassion 2) The distinctive feature o f knowledge th rough aspiration 2.2.1.2.3.1.2.2.1 [The distinctive feature of] dispassion The The The The dispassion o f ¿ravakas m eans avoiding afflictions o f people u p o n being seen [by th e m ].1042 dispassion o f the victor refers to extinguishing stream o f th e ir afflictions in villages an d so on [VIII.7] T h e view of the dispassion o f ¿ravakas a n d pratyekabuddhas m ean s th e lack o f afflictions by virtue o f not producing afflictions in the m in d stream s of others W hen [¿ravakas and pratyekabuddhas], through their sam adhi, know that afflictions arise in certain sentient beings in villages a n d so on up on [these beings] seeing them , they not wish to look at said [beings O n the oth er hand], th e victor [thinks,] “M ay these sentient beings, w h en focusing on me, not dwell in the stream o f their afflictions.” Thus, he wishes to look at these [beings] all the more and extinguishes th e stream o f th e ir afflictions.1043 2.2.1.2.3.1.2.2.2 T h e distinctive feature o f know ledge th ro u g h asp iratio n T he B u d d h a’s know ledge th ro u g h aspiration Is held to be effortless, free fro m attach m en t, U no bstructed, rem a in in g forever, A nd solving all questions [VIII.8] In general, the knowledge through aspiration is as follows O n ce ones aspi­ ratio n prayers o f thinking, “May I know this based on d h y a n a ” have been fulfilled, one enters dhyana while mentally aspiring, “I shall know this” w ith regard to whatever one wishes to know Then, upon rising from this [dhyana], one will know the given know able objects T he B uddha’s know ledge th ro u g h a sp ira tio n {610} is held to be m ore em i­ nent than those o f ¿ravakas and pratyekabuddhas by virtue of five distinctive features—being effortless due to operating naturally, being free fro m a tta c h ­ m e n t due to being uninterrupted, being u n o b stru cte d due to engaging in all knowable objects, re m ain in g forever due to always resting in m editative equi­ poise, a n d solving all q uestions due to giving answ ers to all that is asked [The knowledge th ro u g h aspiration of] ¿ravakas and so on consists of the opposite o f w h at possesses these five distinctive features.1044 ... To not miss the tim e for the welfare of others is to be w ith o u t forgetfulness (1 8) The relinquishm ent o f the latencies of the obscurations refers to latent tendencies b eing overcom e (1 9)... t (2 ) The second set: Love, compassion, joy, and equanim ity are the four im m easurables [The remaining sets are as follows:] (3 ) The tw o o f w hat has and does not have form looking at form... ” at the end o f [AA VIII.6c],1038 [they consist of] 146 A m ong these, (1 ) the first set is as follows:1039 The foundations of mindfulness, the correct efforts, the limbs of miraculous powers,