564 Groundless Paths The path o f clearly realizing [the realities] on this path o f seeing—the cul tivation of the seven branches o f enlightenm ent—has five parts: 1) W hich objects 2) In w hat m ann er 3) W hich nature 4) For w hich purpose 5) M eaning of the term 1.3.3.1 W h ic h objects [The objects] are the four realities 1.3.3.2 In w h a t m a n n e r Through the branch of enlightenm ent that is correct m indfulness1120 {202} one focuses on suffering and thus seeks, and abides in, its voidness One focuses on the origin [of suffering] and th us seeks, and abides in, being free from desire for it O ne focuses on the cessation o f suffering and thus seeks, and abides in, its manifestation O ne focuses on [the p a th as] th a t w hich will cease suffering and thus seeks to cultivate it The same goes for the rem aining six [branches o f enlightenm ent] 1.3.3.3 W h ich n a tu re W hen these seven (such as mindfulness) are sum m arized, they consist of the following five branches The M adhyantavibhaga [says]: The branch o f the nature,1121 the branch o f the m atrix,1122 The th ird being the b ran ch of final deliverance,1123 The fourth being the branch o f benefit,1124 A nd three aspects being the branch o f the lack of afflictions— These are tau g h t as basis, Matrix, and nature.1125,1126 1.3.3.4 For which pu rp o se [The purpose of the path of seeing] is to relinquish the factors to be relin quished th ro u g h seeing {203} 1.3.3.5 M eaning o f th e te rm [“b ran ches o f e n lig h te n m e n t”] The nonconceptual wisdom of the path of seeing represents enlightenm ent, while the others are the branches of the [latter] Therefore, [they are called] “the branches o f enlightenm ent.” A p p e n d ix II 565 1.3.4 Meaning o f the term [“path of seeing”] It is the path o f seeing because the wisdom th at was n ot seen before is seen new ly.1127 1.3.5 Level This is the first b hum i, Suprem e Joy 1.4 The path o f familiarization This has five parts: 1) Supports 2) N ature 3) Division 4) M eaning o f the term 5) Level 1.4.1 Supports The physical suppo rts are hu m an s on the three continents, the six kinds of gods in the desire [realm], [all supports] in the form realm (except for those in M a h a b h m a 1128 and those w ithout discrim ination), and the th re e rem aining ones in the formless [realm], except for those o f the Peak of Existence The m ental supports are nine levels—the six grou nds o f d h y a n a an d said three ones in the formless [realm ].1129 1.4.2 Nature [The nature o f the path o f familiarization] is the know ledge o f directly real izing the actuality o f the four realities {204} 1.4.3 Division [The path o f fam iliarization is divided into] nine p ath s—the m u n d a n e [path], the su p m u n d a n e [path], the triad of lesser, m edium , a nd great, [the path of] preparation, the u n in te rru p te d [path], the p a th o f liberation, an d the special path The first tw o [are discussed in] four parts: 1) The causes th ro u g h w hich they are attained 2) The natures that are to be attained th ro u g h them 3) The signs o f such attain m ent 4) T he persons as those w ho attain 1) [The causes th ro u g h w hich they are attained] consist o f familiarizing w ith the seven m ental engagem ents o f relinquishm ent As fo r their n u m b e r being definite, the three o f [discriminating] characteristics, [arising from] aspira tion, and analysis are the causes The three o f separation, joy, a nd final training are the nature The result o f training is the result o f m ental engagem ent The 566 Groundless Paths first two are the causes that make arise w hat has not arisen, while the fifth o n e 1130 is the one that makes special w hat has already arisen As for identifying [these m ental engagements] individually, the first m ental engagem ent is to com prehend, by w ay of alternating studying and reflect ing on them , the defining characteristics o f the coarse [states] o f the lower realms to be relinquished and the peaceful [states] o f the higher ones to be attained T he second one is to arrive, throu gh having vigorously aspired for these peaceful [states versus] the coarser ones fo r a long time, at calm abid ing and superior insight that go beyond study and reflection The third one is the path o f relinquishing the three great [degrees of the] afflictions of the desire [realm] through having familiarized with this [calm abiding and supe rior insight] for a long time The fourth one is to relinquish the th re e m edium [degrees of the] afflictions of the desire [realm] through joy and withdrawal The fifth one is to m entally engage in the characteristics of suffering again and thus familiarize with the rem aining factors to be relinquished in terms o f peaceful [states versus] coarse ones if striving for the desire [realm] arises The sixth one is to relinquish, th ro u g h having familiarized in this way, {205} th e three lesser [degrees of the] afflictions of th e desire [realm] T he seventh m ental engagem ent is, th rough the pow er o f that, the arising o f the m ental engagement of being endow ed with the actual first dhyana arises 2) [The natures that are to be attained th ro u g h these m ental engagements] has three parts: a) The m u n d a n e [path]1131 b) The supram und ane [path] c) Explaining their presentations 2a) [The m u ndane path] has two parts: a) Afflicted b) Pure 2aa) [The afflicted m undan e path] consists o f the bases to be afflicted, that is, the pure actual dhyanas and form [less absorptions] The pheno m ena through which they are afflicted are obscuring and neutral—the four [afflictions] o f craving, views, pride, and ignorance The m ann er in which they are caused to be afflicted is their being congruently associated w ith said [afflictions] 2ab) [The pure m un dane path] consists o f the flawless dhyanas that are free from the fetters o f their respective level They are fourfold—regressing, abid ing, special, and conducive to penetration 2b) [The su p ram u ndane path] consists of the nine dhyanas and form [less absorptions]1132 th a t are em braced by the prajn a of realizing identitylessness A p p e n d ix I I 567 2c) [Explaining th e ir presentations] has tw o parts: a) Explaining the branches o f the dhyánas {206} b) Explaining th e focal objects a n d aspects o f th e formless [absorptions] 2ca) [Explaining the branch es o f th e dhyánas] has four parts The first d h y n a 1133 has five [branches]—exam ination, analysis, [mental] exhilaration, [physical] bliss, and samádhi The second one has four— suprem e [inner lucidity], exhilaration, bliss, and sam ádhi The th ird one has five—e q u an im ity, m indfulness, alertness, bliss, an d sam ádhi T he fourth one has four— [the form ation of] equanim ity, m indfulness, the feeling of e quanim ity ,1134 and sam ádhi Their differences are as follows The relin quishm ent o f exam ination and analysis [marks] the second [dhyána com pared to the first one] You m ay w onder, “W h a t is the difference betw een the first one and the second one?” T h e re is th e difference o f sam ádhi being fully com plete [in th e second one] The relinquishm ent o f exhilaration [marks] the th ird one, so th e difference betw een the second one and the th ird one is that [the branch of] benefit is fully com plete [in the latter] The relinquishm ent of bliss [marks] the fourth one, so the difference betw een the th ird one and the fourth one is th a t [the branch of] p u rity is fully com plete [in the latter] The branches o f the fo u rth dhyána are free from the eight flaws (the pair of exam ination a nd analysis, the pair o f [physical] pleasure and m ental pleasure, [the pair of physical] suffering and m ental displeasure, and the pair of inhalation and exhalation).1135 The branches [of the four dhyánas] thu s being definite as four or five, respectively, in n u m b er is in terms o f their constituting the branches that are the remedies, the benefits, and the basis, respectively.1136 {207} 2cb) Explaining the focal objects and aspects o f the formless [absorptions] has four parts As fo r the first one, through [seeing] the form of the fourth dhyána that one has attained as a flaw and seeing formlessness as a quality, in order to put an end to the discriminating notion of form one cultivates solely the discrim i nating notion of space, w hich is free from color, shape, tangible objects, and so on Through this the appearances of these coarse [forms] vanish and nothing but the discriminating notion of space arises As for Infinite Consciousness, N othing Whatsoever, and N either Discrimination N or N ondiscrim ination, th ro u g h seeing the respectively former áyatanas as coarse one puts an end to them and aspires for the states of m ind of the respectively following 3) [As for the signs o f such attainm ents,] the signs o f having attained the dhyánas are such as one’s body appearing to sink into the earth and the signs o f having attained the formless [absorptions] are the arising o f signs such as soaring th ro u g h space 4) [As for the persons as those who attain,] the Abhidharmakosa [says] in general: 568 Groundless Paths The dhyanas and formless [absorptions can] have [psychophysical] supports O f their respective own levels and lower levels, [while] the lower are of no use.1137 In particular, [it says]: [Exception:] If noble ones at the Peak o f Existence m anifest [The absorption of] N othing W hatsoever, they term inate the contam inations.1138 T hrough the path o f familiarization s being divided into great, m edium , and lesser, it is ninefold Each one o f these {208} [has] a p ath of preparation, u n in terrupted path, p a th o f liberation, and special path, thus [making] thirty-six In order to cultivate this path one familiarizes w ith w hat is conducive to pure final deliverance—the eightfold path o f the noble ones This has five parts: 1) W hich objects 2) In w hat m an n er 3) W hich nature 4) Purpose 5) M eaning o f the term 1.4.3.1 Which objects [The objects] are the four realities 1.4.3.2 In what manner Correct view is the ascertainm ent by w ay o f delim iting the true nature of the four realities [that was seen] before at the time o f the path o f seeing, [think ing,] “I realized it in this m anner.” T hrough [correct] th o u g h t one examines this realization with reasons and argum ents, determ ines the m anners in which to point it out to others, and makes them understand it Through [correct] speech one points out the nature of this realization o f the nature of p h e n o m ena free from reference points as a mere convention through words T hrough this one teaches it to others by way of the triad of explanation, debate, and com position and makes them trust in the pure view T h rou gh [correct] aims of action all ways o f conduct lack any discord w ith the dharm a and con cord w ith the dharm a T hrough this one makes [others] trust in pure ethics Through [correct] livelihood one is not involved in w rong livelihood and evil [ways of obtaining] food, and makes [others] trust in pure correct livelihood Through [correct] effort one familiarizes again and again with the actuality of ... ethics Through [correct] livelihood one is not involved in w rong livelihood and evil [ways of obtaining] food, and makes [others] trust in pure correct livelihood Through [correct] effort one familiarizes... nature of p h e n o m ena free from reference points as a mere convention through words T hrough this one teaches it to others by way of the triad of explanation, debate, and com position and... nating notion of space, w hich is free from color, shape, tangible objects, and so on Through this the appearances of these coarse [forms] vanish and nothing but the discriminating notion of space