554 Groundless Paths yoga, {188} delighting in dwelling in alertness,1072 exerting oneself in other virtues that serve as causes,1073 and giving rise to efforts in the triad of study, reflection, and m editation 1.1.3 Division [The division o f the path o f accumulation] is threefold The lesser path o f accum ulation m eans that it is uncertain w hen the path o f preparation will arise The m edium path o f accum ulation means that its arising in the next [lifetime] is certain The great path of accum ulation means that its arising in this lifetime is certain The lesser path o f accum ulation is traveled throu gh the four foundations of mindfulness; the m edium one, th ro u g h the four correct efforts; and the great one, through the four limbs of m iraculous powers 1.1.3.1 The cultivation of the path of examining entities—the four founda tions of mindfulness This has five parts: 1) W hich objects 2) In w hat m ann er 3) W hich n ature 4) For w hich purpose 5) M eaning o f the term 1.1.3.1.1 Which objects [Objects] are fourfold—body, feelings, m ind, and phenom ena T he body co n sists o f the triad of th e outer, th e inner, and the outer and in n er bodies.1074 Feelings are threefold—pleasant, unpleasant, and neutral M ind consists of th e eight or six collections [of consciousness], with th e prim ary m in d being the m ental consciousness P henom ena are threefold—the rem aining condi tioned formations except feelings, the fourteen nonassociated form ations,1075 and the three unconditioned phenom en a.1076 {189} In due order, childish beings conceive th e body as th e support of th e self; feelings as the bases of the experiences of the self; mind as the nature of the self; and phenom ena as the bases of the self becom ing afflicted or purified O rdinary beings cling to the w rong idea that pheno m ena are the afflicted ones [that propel one tow ard] the low er realms and the purified ones that propel one toward liberation 1.1.3.1.2 In what manner This has two parts: 1) C om m on 2) U ncom m on A p p en d ix I I 555 1.1.3.1.2.1 Common [This consists o f familiarizing with] the four general characteristics im p e r m anence, suffering, being empty, and being identityless This [ranges] from review ing the body as the body up th ro u g h reviewing phen om ena as p h e nom ena First, one should und erstan d that the body is [nothing but] a ro tting corpse that is co nsu m ed by bugs and does not go beyond having this p ro p erty, having this nature, and being o f this essence All feelings are suffering T hou gh one dislikes feelings o f suffering and craves for pleasant ones, ulti m ately they are all equal in being suffering To the extent that one engages in the opposite o f that, it m ust be happiness Because o f the above, no m atter w hat one feels it is all suffering M ind is im p e rm an e n t because it arises in respectively o th er [forms] due to different objects, supports, and so on The five [sense] objects, the supports (the sense faculties), and also the cognitions that are su pported [by those] are im p erm an e n t as m o m e n tary [phenom ena] th a t [constantly] change in to so m eth in g else All p h e n o m en a are identityless.1077 {190} The body has the defining characteristic [of being com posed] of the elements (such as specifically characterized earth) and elemental deriva tives (such as the eyes) T he defining characteristic o f feelings is experience The defining characteristic o f m in d is cognizance o f objects [The defining characteristic of] p h en o m e n a is to bear their own specific characteristics 1.1.3.1.2.2 Uncommon T he difference in the focal object is that the followers o f the hlnayana [focus] only on th e ir ow n bodies and so on, while th e followers o f the m ahayana [focus on] the bodies an d so on o f bo th themselves and others T he difference in m ental en gagem ent1078 is th a t the followers of the hln ay a n a [determ ine the body as] being im p ure and so on, while the followers o f the m ahayana determ ine all p h e n o m e n a as emptiness The difference in attainm ent is that the followers o f the hlnayana [practice for, and attain,] the m ental state of relinquishm ent, while the followers o f the m ahayana, th ro u g h realizing the [ultimate] characteristic [of phenom ena], practice for, and attain, the n o n a biding n irv a n a w ith out anything to be relinquished or to be adopted 1.1.3.1.3 Which nature [The n ature o f the foundations o f mindfulness] consists o f prajna and m indfulness 1.1.3.1.4 For which purpose [The foundations o f mindfulness] serve as remedies for the clinging to the fourfold m istakenness o f im proper m ental engagem ent.1079 In general, the six [kinds of] beings depend on karma; karm a, on the afflictions; the [latter], on 556 Groundless Paths the fourfold mistakenness of im proper mental engagement; and the [latter] depends on lum inous genuine m ind as such [However,] the [latter] does not dep end [on anything] The example [for this] is the four elem ents depending on space [The four foundations of mindfulness] are also the causes fo r engaging in the four realities The Madhyàntavibhâga [says:] {191} Because o f the im pregnations of negative tendencies, because o f being th e cause of craving, Because o f being the basis, and because o f not being ignorant, O ne should engage in the four realities Therefore, one familiarizes w ith the foundations o f m indfulness.1080 1.1.3.1.5 M eaning o f the te rm The followers of the hlnayana base their prajna upon the objects o f m ind ful ness, while the followers o f the m ahàyàna base their m indfulness upon the objects of prajnà.1081 1.1.3.2 T he cultivation o f the path th a t arises from effort—th e fo u r c o rrect efforts This has five parts: 1) W hich objects 2) In w hat m anner 3) T hrough which nature 4) For which purpose 5) M eaning o f the term 1.1.3.2.1 W hich objects [The objects] are four by way of being divided in term s of both virtuous p u ri fied phenom ena and nonvirtuous afflicted phenom ena having arisen or not having arisen 1.1.3.2.2 In w h a t m a n n e r One gives rise to striving in order to not give rise to nonvirtuous phen om ena th a t have not [yet] arisen.1082 One exerts oneself.1083 O ne m akes efforts As for the remedies for dullness and agitation, to hold the m ind if dullness [occurs means] to uplift the m ind through mentally engaging in a [buddha] statue and so on To settle the m ind if one is agitated [means to develop] revulsion for, and thus weariness with, samsàra, due to which {192} the m in d is collected within A p p e n d ix II 557 1.1.3.2.3 Through which nature [The nature o f the correct efforts] is vigor 1.1.3.2.4 For which purpose [They are cultivated] in ord er to dim inish no nvirtuous factors an d to increase virtuous ones 1.1.3.2.5 Meaning o f the term [They bear] the nam e o f the one factor of relinquishing nonvirtue O r they m ean to correctly ground the three doors [of body, speech, and m ind in virtue] 1.1.3.3 The cultivation of the path of purifying samadhi—the four limbs of miraculous powers This has five parts: 1) W hich objects 2) In w hat m a n n er 3) N ature 4) Purpose 5) M eaning o f the term 1.1.3.3.1 Which objects One focuses on the path o f virtues, such as m iraculous powers 1.1.3.3.2 In what manner One relinquishes the five flaws and relies on the eight applications First, d u r ing the tim e o f m aking efforts in preparing [for sam adhi], the biggest obstacle is laziness Its rem edies are striving, vigor,1084 confidence,1085 an d suppleness as the fourth one, w hich is supported by the th ird one [Thus,] one relies on th is set of four W h e n entering [into sam ad hi], th e biggest obstacle is to forget the instructions Its rem edy is to rely on the m indfulness o f not forgetting the focal objects and [their cognitive] aspects W h e n [actually] m editating, the biggest obstacles are tw o —dullness and agitation Therefore, one relies on alertness as their remedy As for the m eans to elim inate dullness and agita tion, the rem edy for not applying the rem edies [for these two] {193} consists o f the states o f m in d th a t hold and settle [the m ind], respectively The rem edy for [over]applying [said tw o remedies] is to cultivate equanim ity 1.1.3.3.3 Nature In general, [the nature o f the four limbs of m iraculous powers] is sam àdhi In particular, the four sam adhis o f striving, vigor, intention, and analysis are m atched w ith the respective “limbs o f m iraculous pow er th a t are associated 558 Groundless Paths with the application of relinquishing.” [Thus, they are] striving (striving due to having trust in the actuality with which one is to familiarize), vigor (engaging while being enthusiastic), sam àdhi (the m ind of this [vigorous engagement] having become one-pointed samadhi), and analysis (analyzing w h ether or not flaws such as dullness and agitation have entered this [samadhi]) 1.1.3.3.4 Purpose [The purpose] is the accom plishm ent o f all results that one wishes to m a n i fest, such as m iraculous powers 1.1.3.3.5 Meaning of the term “M iraculous powers” refers to all qualities such as the five supernatural know l edges Since [these four samâdhis here] are like the roots or limbs that make one attain these [qualities], they are labeled in that way 1.1.4 Meaning of the term [The path of accumulation] is designated as such because it gathers the accu mulations, w hich are the causes o f great enlightenm ent 1.1.5 Level It is the level o f confidence because it engages in the ultim ate nature of p h e no m e n a by way o f having trust in it.1086 {194} 1.2 The path o f preparation This has five parts: 1) Supports 2) Nature 3) Division 4) Meaning of the term 5) Level 1.2.1 Supports [Supports] are twofold—physical and m ental supports The form er corre spond to those of the path o f accumulation, while the latter can be any of the six grou nds of dhyana 1.2.2 Nature Based on the seven yogas [mentioned under the path of accumulation, the nature of the path of preparation] is the additional prajna that arises from meditation, that is, the realization of emptiness in the m anner of an object generality.1087 ... that the followers o f the hlnayana [focus] only on th e ir ow n bodies and so on, while th e followers o f the m ahayana [focus on] the bodies an d so on o f bo th themselves and others T he difference... relinquishing nonvirtue O r they m ean to correctly ground the three doors [of body, speech, and m ind in virtue] 1.1.3.3 The cultivation of the path of purifying samadhi? ?the four limbs of miraculous powers... 1.1.3.2.4 For which purpose [They are cultivated] in ord er to dim inish no nvirtuous factors an d to increase virtuous ones 1.1.3.2.5 Meaning o f the term [They bear] the nam e o f the one factor of