274 Groundless Paths Under m any millions o f past buddhas, they have practiced the param itas from generosity up through dhyana U nder m any b u d dhas, th ey have engaged in prajnaparam ita.576 2.2.2.2.1.2.2.1.1.1.3 The training’s own nature This has two parts: 1) The m an n er in w hich the training arises {301} 2) The training that arises 2.2.2.2.I.2.2.I.1.1.3.1 The manner in which the training arises In term s of the m anner o f its arising, the complete training in all aspects is fivefold (1) The training in nonabiding is the realization th a t objects such as form are not real as som ething that is to abide through clinging to it (2) The training in nontraining is to not train th roug h clinging to form and so on, w hich is to train in true actuality Since these tw o pu t an end to the clinging to objects and subjects, respectively, they are [also] called “putting an end to abid ing and yoga.” Alternatively, the m eaning o f the sutras is to realize that form and so on not exist as entities that are the objects to be trained in and that it is the realization of this [fact] that, conventionally speaking, constitutes the training If one familiarizes with the threefold lack of arising [of all aspects, paths, and entities] th ro u g h not clinging to objects and subjects in this way, the [following three] trainings of realizing the three such as profundity arise The three such as profundity are the following three (3) Conventionally, enti ties are supports, but, ultimately, they no t exist as a ny thing that is to abide Therefore, they are profound (4) T hough the path is associated w ith stains, it is naturally pure Therefore, it is difficult to fathom (5) Since any end of the aspects that are these two is not observable, they are immeasurable As fo r the m an n er in w hich these three are realized, the Aloka says: W hen one, in the m an n er o f not clinging to form and so on, th in k ing, “They are p rofound ,” does not abide in them as true reality, this is unm istaken Therefore, the training in profundity w ith regard to [forms and so on] is attained W h en one does also not engage in yoga, thinking, “They are profo und,” one does not even abide in “fo rm and so on being p rofound ” {302} In this way, th ro u g h putting an end to abiding an d yoga, the unm istaken m eaning of the train ing in p ro fu n d ity is taught Likewise, the m eanings of the trainings in being difficult to fathom and being im m easurable are to be expressed by following this.577 Translations: The General Topics 275 T hough entities (the ph en o m en a o f skandhas, dhatus, and ayatanas) are the supports o f bondage, liberation, and so on on the level of seem ing [reality], ultimately, they not exist as anything whose natu re is really established Therefore, they are profound W hen they are realized to be p ro fo u n d in this way, the m ind that is associated with clinging to real existence does not see them as anything that is to abide and thus becom es w ith o u t any clinging to the real existence o f objects—’’having p u t an end to abiding” is the training in nonabiding W h en the profound nature o f objects is not established as any thing that is to abide, from the perspective o f the m in d as the subject too, [mind] is not engaged in yoga, thinking, “T hey are p ro fo u n d ” Thus, the m in d does not cling to objects that are not established as an y th in g w hatsoever as being an y th in g w hatsoever—’’having put an end to yoga” is the training in nontraining T hat there is no clinging in this m a n n e r from the perspective of b o th object and subject is the training in the profundity of th e knowledge o f entities and the same applies for the rem aining two [trainings] 2.2.2.2.L2.2.1.1.1.3.2 The training that arises The training that arises th ro u g h these m eans is fifteenfold [It can be divided into] two [categories—the trainings of] those w ho attain [buddhahood] th ro u g h great hardships and of those w ho attain it in an easy m anner First, (1) in persons w ho are beginners w ith dull faculties, fear, terror, and so on a b o u t th e p o in ts of profundity, being difficult to fathom and being im m ea surable, arise {303} This m akes them realize [bu ddhahoo d th ro u g h training] w ith great hardsh ip s and over a long time Secondly, as for those who attain [buddhahood th ro ugh training] in an easy m anner, (2) those o f sharp fac ulties who are neither afraid n o r terrified about nonarising realize th e three objects in an easy m an n e r by way of their twofold lack of clinging [to objects and subjects, respectively] Thus, [they train in the m a n n e r of] receiving the prophecy [of attaining buddhahood] at the latest [after] three b udd has [have appeared] (3) [They train in] m aking the realization o f the m o th e r that has arisen in them irreversible th ro u g h seizing [this realization] and so on (4) [They train in] becom ing finally delivered from th e p h e n o m e n a that obstruct the knowledge o f all aspects (5) [They train in] their being close to what was prophesied not being obstructed by clinging to the m o th e r and so on (6) [They train in] b eing close to perfect enlightenm ent (7) [They train in] becom ing enlightened swiftly in the form of perfect bud dh ah o o d (8) [They train in] the welfare o f others th rough turning the wheel o f d h a rm a fo r the sake of the benefit and happiness o f beings and encouraging th em [to practice accordingly] (9) [They train in] seeing that the way o f being o f phenom ena is w ithout increase and decrease (10) [They train in] not seeing dharm as (white actions) or n o n d h arm a s (black actions) and so on (11) [They train in] the 276 Groundless Paths lack of conceit of not [even] seeing the inconceivability of form and so on (12) [They train in] not conceiving form a n d so on, their characteristics, and their nature in that they not cling to them (13) [They train in] bestowing the six precious fruitions (the four [šrávaka fruitions] such as stream -enterer, pratyekabuddhahood, and perfect bud dhahood) to others (14) [They train in] purifying the subtle im pregnations of negative tendencies (15) They train in a set period o f tim e —not giving up their efforts after they have set a period o f tim e (from days to years) for w riting d ow n the precious m other, listening to her, and so on This last [training] is the cause of the fourteen [preceding] trainings {304} As for the bound ary lines of these [trainings], [the training w ith great h a rd ships and the training in] the prophecy [exist on] the path of accum ulation and [the level of] heat, respectively Then, in due order, [the next three train ings exist on the next] three [levels] o f the path of preparation; one, on the path o f seeing; one, on the seven im pure bhtimis; five, on the eighth bhúm i; and one each, on the n inth and tenth bhiimis The training in a set period of tim e [exists] from the p a th of accum ulation up thro ugh the seventh bhum i From the eighth [bhumi] onw ard, there is no effort that is divided into set periods o f tim e.578 2.2.2.2.1.2.2.1.1.1.4 The preliminary dharmas of the training This has four parts: 1) The qualities to be attained 2) The flaws to be rejected 3) The defining characteristics to be know n 4) The factors conducive to liberation (what is to be relied on in the m ind stream ) 2.2.2.2.1.2.2.1.1.1.4.1 The qualities to be attained For the persons who delight in and practice the unm istaken trainings in this way, there are fourteen reasons for the arising of m any kinds o f benefit, based on which they attain fourteen benefits In due order, these are as follows (1) In order to weaken the pow er o f the m áras who obstruct the persons who cultivate the trainings, the power of these máras is vanquished through the blessings o f the buddhas (2) Since the m inds of the tathágatas consider said [persons] for the sake of giving rise to their capacities to train, they are considered and k n o w n by the tathágatas in all situations {305} (3) Since the tathágatas see them w ith the eye th a t is the w isdom of the knowledge of all aspects in order for their training to become special, they are perceived by the buddhas (4) Since they, by virtue o f these points, are close to the tathágatas, they are close to attaining completely perfect enlightenm ent (5) Since they Translations: The General Topics 277 are endow ed with th e great benefit o f seizing th e m other th ro u g h w riting h er dow n and o f venerating her, they attain th e great aim o f n o t being separate from the buddhas, the great benefit o f being b o rn in the pleasant realms, the great fruition o f enlightenm ent, and the great m aturation o f engaging in the welfare o f others even after having passed into nirvána (6) Since they per form the activities o f the tathàgatas, they com e to write dow n the m other and so on in places where the m o th er has spread, such as Partani (7) Since they perfect the dharm as that are the remedies for the tw o obscurations, they perfect all uncontam in ated qualities (such as the six páram itás) (8) Since they obtain discourses o f the knowledge of all aspects from the tathàgatas, even after having died and transited, they proclaim the discourses on the un b o rn that start w ith perfect enlightenm ent (9) Since the tathàgatas function as their com panions an d protectors, they [can] not be separated from perfect enlight enm ent th ro ugh m àras and the hordes of màra (10) Since they have given rise to the [great] joy in seeking the su p ram u n d an e dharm as, the [great] openness o f relying on the th ree refuges, and the great delight o f their m inds engaging in virtue, the virtuous roots that are not in com m o n with šrávakas and p ra tyekabuddhas {306} (generosity and so on pure o f the three spheres) arise [in them ] (11) [The tathàgatas] know that the w ords o f the vow “I shall establish m any sentient beings in enlightenm ent,” which the ones w ho cultivate the trainings take in the presence of the tathàgatas, are their pure m otivation Thus, [the tathàgatas] rejoice in their vow and, therefore, they actually accom plish it in precise accordance w ith its m eaning o f prom oting the welfare of sentient beings (12) Since they desire and aspire for the p ro fo u n d and vast dharm a, th ey take hold o f the vast m aturational result that is b u ddhah ood (13) Since th ey attain the special capacity o f p ro m o tin g the welfare of sentient beings, they accomplish the welfare o f sentient beings by w ay of giving th em inn er and outer things including their results (14) Since they n o t abandon their vigor for the six páram itás (their past roots o f v irtu e of having found p rajnàpàram ità in its entirety), they definitely obtain the m o th e r even w hen they change [from lifetime to] lifetime Here the land Partani is explained by som e as the central area o f India, while some [others] explain it to refer to areas in the east and n o rth of India and so on As for th e m eaning o f “during the last five h u n d re d [years]” in this context in the sütras,579 Šántaraksita asserts that during the first half o f the teaching’s rem aining for ten tim es five h u n d red [years], they increase, while they decline during the latter half Therefore, he holds that the part o f the five times five h u n d red [years] o f the decline [of the teaching] is said last five hu n d red [years] Some [others] hold that the last [five hundred] am ong the ten times five h u n d red [years] are taken to be merely an indication 278 Groundless Paths As for the boundary lines of these qualities, they are prim arily attained from [the level of] heat [of the path o f preparation] onw ard.580 {307} 2.2.2.2.1.2.2.1.1.1.4.2 The flaws to be rejected This has tw o parts: 1) The actual flaws 2) The remedies that eliminate them 2.2.2.2.1.2.2.1.1.1.4.2.1 The actual flaws The flaws are forty-six, which consist of (1) the tw enty-three of the adverse conditions for the arising o f unarisen trainings being close and (2) the twentythree of the favorable conditions [for such arising] not being complete 1) The adverse conditions being close are tw ofold—those th a t depend on (a) oneself and (b) others la) The adverse conditions that depend on oneself are threefold—hindrances for (a) un derstand ing the meaning, (b) the activities of the three doors, and (c) engaging in the m ahayana laa) ([The phrase] “At the time of cultivating the training” is supplem ented at the beginning of all [of these flaws].) [The first] tw o are (1) to attain an understanding o f the m other over a long tim e and with great hardships and thus being w eary of it and, (2) w ith out exam ining form er and later lifetimes, a very swift arising o f self-confidence in term s o f understandin g the m other and thus being conceited thereby lab) As for the activities of the three doors, (3) at the tim e of w riting dow n the m o ther and so on, [one m ay be distracted by] the im pregnations o f the nega tive physical tendencies of the physical expressions o f yaw ning o r laughing, “Ha ha,” or of fooling around w ith others with the body o r what is connected to the body (4) [At said time,] one m ay be distracted by the im pregnations of th e negative m ental tendencies o f the m ind being distracted tow ard friends and so on, or m utual attach m ent to pleasant objects in dependence on oneself and others, or [thinking,] “I not experience the taste of this m other,” thus rising from one’s seat and going som ewhere else (5) [This flaw is] threefold One’s recitations and explanations may be produced with said three im proper physical [conducts] {308} O r one’s retaining [of the m other] up th ro u g h one’s m ental engagem ent [in her] m ay be produced w ith said three im proper m ental [conducts] These represent the im pregnations of physical negative tendencies and the im pregnations o f mental negative tendencies O r one’s recitations and so on are produced with im proper speech ... and so on (1 1) [They train in] the 276 Groundless Paths lack of conceit of not [even] seeing the inconceivability of form and so on (1 2) [They train in] not conceiving form a n d so on, their... close and (2 ) the twentythree of the favorable conditions [for such arising] not being complete 1) The adverse conditions being close are tw ofold—those th a t depend on (a) oneself and (b) others... In due order, these are as follows (1 ) In order to weaken the pow er o f the m áras who obstruct the persons who cultivate the trainings, the power of these máras is vanquished through the blessings