Groundless paths the prajnaparamita sutras, the o ( (112)

A p p e n d ix II 569 th e nature of phenom ena that was already seen, which functions as the rem edy for the afflictions {209} T hrough [correct] mindfulness one seizes the focal objects and aspects o f calm abiding and superior insight w ithout forgetting them, which functions as the rem edy fo r forgetting the secondary afflictions T h ro u g h [correct] sam adhi one accomplishes the sam adhi th a t is w ith o u t flaws (such as dullness and agitation) and the qualities of the path increase m ore and m ore, w hich functions as the rem edy for antagonistic factors 1.4.3.3 Which nature The eightfold path o f the noble ones (such as correct view) is represented by four branches The M adhyantavibhaga [says]: Delimiting, m aking understand, Three aspects that instill trust in others, A nd the rem edies fo r antagonistic factors .1139 1.4.3.4 Purpose [The purpose] is to relinquish the factors to be relinquished th ro u g h familiarization 1.4.3.5 Meaning of the term The p ath o f the noble ones is the realization o f the actuality o f th e natu re of phenom en a, and [the above] are its branches 1.4.4 Meaning of the term “path o f familiarization” in general It is to familiarize with w hat was seen before 1.4.5 Level T h ro u g h m atching it with the nine paths, [the bhum is o f the m ahayana path o f familiarization range] from The Stainless up th ro u g h D harm a Cloud If the thirty-seven d h a rm as concordant [with enlightenm ent] are su m ­ marized in term s of substance, th e y are ten or eleven The ten are the five of confidence, vigor, mindfulness, sam adhi, {210} and prajna as well as joy, suppleness, equanim ity, [correct] thought, and [correct] ethics H ere the four foundations o f m indfulness are contained in prajna; the four correct efforts, in vigor; the four limbs of m iraculous pow ers are contained in sam adhi; the full discrim ination o f phenom ena and correct view, in prajna; and the three of speech, aim s of action, and livelihood, in ethics Alternatively, th ro u g h co u n t­ ing speech separately, [the thirty-seven dharm a] are [sum m arized as] eleven 570 Groundless Paths 1.5 The path of nonleaming This has five parts: 1) Supports 2) Nature 3) Division 4) M eaning of the term 5) Level 1.5.1 Supports According to the éràvakas, the physical supports are [humans] of either the royal or the Brahm an caste in Jambudvlpa Since the followers o f the m ahàyàna assert that one becomes a bud d h a in the Akanistha o f the pure abodes, they hold that [buddhas] have [physical] supports of the form realm As for the mental support, the followers o f the m ahàyàna assert that it is the fourth dhyàna As [the Abhidharmakosa says]: The teacher and the rhinos, up throu gh enlightenm ent, Rely on the last dhyàna and accomplish all in one.1140 The followers of the hỵnana say that [a buddha-to-be] w ho sits u n der the bodhi tree in Vajràsana is an ordinary being of sharpest faculties T hro u g h relying on the fourth dh y àn a he manifests the five paths and the ten b hüm is on this very seat 1.5.2 Nature [The nature of the path o f nonlearning] is the obtainm ent of the wisdoms that know suchness an d variety, which represent the final relinquishm ent and realization {211} 1.5.3 Division [The division] is fourfold—the kàyas (the support), the w isdom s (the sup­ ported), the qualities o f greatness, and the deeds of enlightened activity 1.5.4 Meaning of the term It is the path of nonlearning because there is n othing to learn after everything that is to be learned has been accomplished 1.5.5 Level It is the bhümi of All-Illumination (the eleventh one) The light rays that rad i­ ate from the body sim ultaneously illum inate countless trichiliocosms, and the A p p e n d ix II 571 great illum ination o f the genuine dharm a, w hich is all-pervading [like] space, is p rodu ced until sam sára is empty The particular explanation of the manner of attaining the qualities of the ten bhumis This has three parts: 1) T he nature o f the bhum is as the bases o f distinct features 2) Their presentation 3) Their herm eneutical etymology 2.1 The nature o f the bhumis as the bases of distinct features The nature o f the bhum is in this context consists o f the inseparable w isdom and com passion that function as the suppo rt o f all qualities 2.2 Their presentation This has seven parts: 1) Their p red o m in an t features 2) Their qualities [on the level] o f seem ing [reality] 3) T heir m ann ers o f taking rebirth 4) T heir rem edial realizations 5) Their antagonistic factors to be relinquished 6) The signs o f having attained the bhum is 7) The features o f their fruitions 2.2.1 Their predominant features These relate to the ten páram itás M aháyánasútrálam kára [says]: {212} and the three Having realized the n ature of p h e n o m e n a 1141 here,1142 They continue to train in superior ethics, Superior m ind, and superior prajňá, But prajňá has tw o spheres The true reality o f p h en o m en a A nd the processes o f not know ing and kn o w in g it Are the spheres o f prajňá Therefore, it is classified as [pertaining] to tw o bhumis The o ther results o f the trainings A nd their cultivations are fourfold To abide in signlessness w ith effort Represents the first result trainings The 572 Groundless Paths The same w ithout effort A nd the purity of the [buddha] realm Are asserted as the second result The accomplishment o f the m aturation of sentient beings As well as the accom plishm ent o f sam âdhis A nd dhàranïs constitute the suprem e result These four types o f results Are based on [the last] four bhüm is.1143 As for this depending on the five uncontam inated skandhas,1144the [Mahâyànasütr]àlamkâra [continues]: Having realized the nature o f p h en om en a here,1145 They purify the skandha of ethics Thereafter, they purify the skandhas O f sam adhi and prajna O n the [bhümis] oth er than these, they purify {213} Liberation and th e w isdom o f liberation1146 From the four obscurations And the obscurations of obstruction.1147 2.2.2 Their qualities [on the level] of seeming [reality] O n the first b hüm i [bodhisattvas] attain twelve sets o f one hund red qualities They attain one h u n d red sam âdhis and enter them , see the faces o f one h u n ­ dred buddhas, kno w the blessings of these [buddhas], shake1148 one h undred w orldly realms, go to one hu n d re d pure realm s,1149 illuminate th em with light rays, m ature one h u n d re d sentient beings, abide fo r one h u nd red eons, see the earlier and later limits of one hu n d red eons,1150 open one hund red doors o f d h arm a,1151 display one h u n d re d [of their own] bodies, and display each of these bodies being surro unded by one h u n d re d excellent retinues On the second bhümi they attain these twelve qualities one thousand times; on the third one, one hundred thousand times; on the fourth one, one billion times; on the fifth one, one trillion times; on the sixth one, one quadrillion times;1152 and on the seventh one, ten sixtillion times {214} On the eighth one [the num ber of each o f these qualities] equals the num ber of the particles in one hundred thousand of the greatest chiliocosm On the ninth bhüm i their n u m ­ ber corresponds to the minutest particles in one million of countless greatest A p p e n d ix II 573 chiliocosms O n the tenth bhúm i their num ber equals the m inutest particles in buddha realms even m ore inexpressible [in number] than inexpressible 2.2.3 T h eir m a n n e rs o f ta k in g re b irth This has two parts: 1) [Being b o rn u n d e r certain] influences 2) [Being b o rn through] m atu ratio n 2.2.3.1 [Being b o rn u n d e r ce rta in ] influences According to the [M ahay dnasútr]álam kdray [such influences are] four: T hose w ith insight are asserted to be b o rn U n d e r th e influence o f k arm a ,1153 A nd, furtherm ore, aspiration prayers, Samádhi, and m astery.1154 23 [Being b o rn th ro u g h ] m a tu tio n [This refers to being born as] cakravartins and so on 2.2.4 T h eir rem edial realizations T he M adhyantavibhaga [says]: The The The The actuality o f om nipresence, the actuality o f the suprem e, natural outflow that is th e suprem e purpose, actuality o f nonclinging, actuality o f the m in d stream s not being different,1155 The actuality o f neither affliction n o r pu rity,1156 The actuality o f no difference, The actuality o f n eith er decrease n o r increase, A nd the m atrix o f fourfold m astery.1157 {215} O n the eighth b h ú m i [bodhisattvas realize the dharm adhátu] as the actuality o f neither decrease n o r increase Also, as the m atrix of m astery over n o n c o n ­ ceptuality, th ro u g h the change o f state o f the afflicted m in d th e y gain m astery over nonconceptuality As the m atrix o f pure realms, th ro u g h the change of state o f perception (the consciousnesses o f the five [sense] gates) th ey gain m astery over pure realm s O n the n in th bhú m i th e ir m a ste ry ov er the four discrim inating aw arenesses is to gain co ntro l over the four discrim inating awarenesses th ro u g h the change o f state o f the m ental consciousness Also, ... one, one hundred thousand times; on the fourth one, one billion times; on the fifth one, one trillion times; on the sixth one, one quadrillion times;1152 and on the seventh one, ten sixtillion... liberation1146 From the four obscurations And the obscurations of obstruction.1147 2.2.2 Their qualities [on the level] of seeming [reality] O n the first b hüm i [bodhisattvas] attain twelve sets o f one... {214} On the eighth one [the num ber of each o f these qualities] equals the num ber of the particles in one hundred thousand of the greatest chiliocosm On the ninth bhüm i their n u m ­ ber corresponds