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794 Groundless Paths Accordingly, both conditioned entities that arise in dependence on other such entities and n o n entities, which are conditioned by way o f being im puted in dep en d en ce on certain entities, are conditioned Even nonentities are established as d ition ed due to their elim inating what is to be negated by them, but they are not established independently o f that Since they thus depend on som ething else, they are som ething temporary or conditioned H owever, the great nirvana o f not abiding in the extrem es o f either entities or nonentities is o f one taste with the nature o f phenom ena, in w hich there is nothing to be added or to be rem oved and which is therefore beyond thought and expression Thus, the nature o f phenom ena abides primordially without needing to arise from any causes or be imputed based on any causes As for nirvana seeming to arise from causes, it is labeled in this way merely by virtue o f one s own conceptions o f dualistic appearances com ing to an end—just as the prajñápáramitá sütras say m any hundred times that, ultimately, all phenom ena are nirvána by nature and primordially luminous Therefore, what is expressed as the wisdom káya o f a buddha is the great suchness o f unity in which all stains have com e to an end through the power o f the path having eliminated the adventitious obscurations o f the actuality o f the natural nirvána that is the great equality o f samsára and nirvána Thus, all uncontam inated phenom ena are included in the nature o f p henom ena in that they are not different from, but equal with, it Accordingly, if the path o f m anifesting this—the phase o f the instantaneous training in terms o f nonm aturation— has not been generated, its result—the instantaneous training in terms o f maturation—does not arise You may think, “N o matter how much one is familiar with nonmaturation, one is not able to give rise to the wisdom o f matura tion o f seeing all knowable objects in a single instant.” If all phenom ena were really established as being different by way o f their characteristics, it would not be established that, through m ani festing or perceiving one o f them, all are manifested or perceived However, since all phenom ena share the same m ode o f being within the dhátu o f the lack o f characteristics, the suchness o f the lack o f characteristics is seen once it, through the path, has b ecom e free from the stains that obscure it There is nothing that could be called “an appearance that is other than such ness”—what is referred to as suchness is the unity o f appearance and em ptiness Also, the single m ode o f being within the dhátu o f great equality is som eth ing to be experienced personally by nondual wisdom, but is not som ething that apears from the perspective o f those who cling to dualistic appearances In this way, within the actuality o f the nondual nature o f phenom ena (great equality), the w isdom that eradicates the latent tendencies o f the clinging to duality is o f the great equal taste o f nonduality without subject and object Consequently, what is called “the knowledge o f all aspects” is the nature o f the emptiness that is en d ow ed with the supreme o f all aspects, the fruitional mother, the wisdom káya that is all-pervading like space and beyond being made up by parts in terms o f material particles or time Here it is good to understand n on m atu ration and maturation in terms o f the existence and nonexistence, respectively, o f causes—both the causal instant o f nonmaturation o f being propelled by previous familiarizations and the instant o f maturation o f phenom ena and the nature o f phenom ena being on e by their nature, which does not depend on any causes or efforts, represent divisions o f the cognizing subject by way o f isolates Since all phenom ena are nondual by nature, they are included in each other, and this fact is said to have “matured” in terms o f the consum m ate familiarity with it Even from the perspective o f dualistic appearances and, naturally, by virtue o f the lack o f nature, there is no fragmentation in it and this equality o f appearance and emptiness is the object o f the instan taneous training W hen the nondual w isdom that is o f one taste with this object is attained, all knowable objects are seen together by virtue o f the nature o f phenomena You may wonder, “H ow are they realized by a single state o f mind?” It is in the manner o f subject and object not being two Ultimately, it is by virtue o f the nature o f the emptiness that is endowed with the supreme o f all aspects and the wisdom o f awareness (its subject) being inseparable, which is revealed in the manner o f equality through the manifestation o f the path that terminates the adventitious stains o f dualistic appearances SZB (p 333) says that the instantaneous train ing is equivalent to the culminating training o f the uninterrupted path Through realizing the Notes 795 equality o f appearance an d emptiness, thefirst two divisions o f the instantaneous training are in terms o f th e isolates o f sim ultaneously accom plishing th e two accumulations without alternat ing them The last two are in terms o f the isolates o f all objects being equality and the subject operating in the m ode o f dualistic appearances having vanished It is by virtue o f clinging to the two realities o f appearance and em ptiness in this context being contradictory that som e people entertain the sixteen qualms in terms o f attempting to refute the ultimate through the seeming and vice versa as presented in V 40-42 737 III.12 738 Verse 60 739 III.lab 740 PGSD (pp 7 -7 ) says that the chapter on the dharmakaya is explained subsequent to the on e on the instantaneous training because these two are connected as direct cause and result The four points that define the dharmakaya can be summarized into tw o— (1) the dharmakaya (on es own welfare) and (2) the rupakayas (the welfare o f others), o r (1) the kaya o f the nature o f ph en om en a and (2) the kayas that bear this nature (1) The first one is again tw ofold in terms o f relinquishment (the svabhavikakaya) and realization (the wisdom dharmakaya) (2) The rupakayas are tw ofold in terms o f appearing solely for pure beings to be guided (the sambhogikakaya) and appearing for all kinds o f pure and impure such beings (the nairmanikakaya) 741 IX.65 742 11.43 743 Though this text says that the sambhogikakaya only appears to bodhisattvas on the tenth bhum i (D3796, fol 96a.6), said divisions into five kayas are explicitly said to be the positions o f others (ibid., fol 1 b l-3 ) 744 D3794, fol 251a.4-5 This text presents the division into five by quoting the Manjuirindmasamgiti and also mentioning the matured nairmanikakaya, but says that it does not contradict the division into four 745 Manjusrindmasarngititikd (D2534, fol 202b.4-5) 746 These five are mentioned throughout this author’s Manjusrindmasamgitivrtti (D2533) 747 PGSD (p 282) explains that (2) refers to the inseparability o f dhatu and wisdom; (3), to th e relinquishment o f clinging to th e two extremes o f th e reference points o f identity and identitylessness; and (5), to the nature o f the stainless and nonconceptual dharmadhatu The definition o f the svabhavikakaya is “the result o f freedom that is the dharmakaya (one’s ow n welfare) and represents the nature o f phenom ena that is the final relinquishment.” As for the m eaning o f final realization and relinquishment being inseparable, it is the very factor o f freedom o f the final realization being free from adventitious stains that represents the final real ization T hese tw o can only be divided mentally, but, ultimately, their nature is not different In brief, the nature o f phenom ena that is endowed with tw ofold purity is the svabhavikakaya because it is the kaya o f the nature o f phenom ena that is endowed with twofold purity in the manner o f being endow ed with the qualities such as the powers and fearlessnesses MCG (fol 158a.4-158b.4) says that the aspect o f appearance (the uncontam inated p h en om en a such as the ten powers that have the nature o f the wisdom o f realization) and the aspect o f em p ti ness—the dhatu (the nature o f phenom ena o f the unity o f appearance and emptiness, w hich is primordially free from m eeting and parting and has the character o f m anifesting as being pure o f adventitious stains)— are what is called “svabhavikakaya.” This is the ultimate wisdom kaya o f tathagatas This kaya is not merely the aspect o f emptiness or the dhatu—at the time o f the 796 Groundless Paths ground, the sheer aspect o f emptiness is not the ultimate nature o f phenom ena, nor is it the buddhahood at the time o f the fruition For the explanation by the scholars o f the past that not even an atom o f buddha qualities (such as knowledge) exists in a m ere nonim plicative negation concords with the facts, while the svabhavikakaya is connected to the realization o f a buddha Also, a nonimplicative negation is by definition not suitable as a cognition, let alone the one o f a buddha As Bodhicary avatar a IX.68cd says: However, if it is cognizing because it possesses mind, It follows that its lack o f cognizing is invalidated This is called “the svabhavikakaya o f the nature o f phenom ena” or, in other sutras, “the vajralike w isd om kaya,” which is the result o f freedom that serves as the basis o f all uncontam inated qualities 748 PGSD (pp 277 -7 and 83-8 5) says that the dharmakaya has five distinctive features (1) Its nature is to consist o f the minds and mental factors without the duality o f apprehender and apprehended—the Alokd (D3791, fol 318a.l) and the Vivrti (D3793, fol 133a.5) say that it arises from nondual minds and mental factors (2) Its feature o f being the total change o f state is that it is free from all contaminations that consist o f the factors to be relinquished— the Alokd (ibid., fol 17b.1 -2) and the Vivrti (ibid., fol 133a.l) say that everything that operates by virtue o f the change o f state is designated as the dharmakaya (3) Its feature o f activity is that, through the unceasing appearance o f the tw o rupakayas as appearances o f others, the welfare o f sentient beings is prom oted—the Alokd (ibid., fol 323b.3-4) and the Vivrti (ibid., fol 138a.5) say that, on the level o f seeming reality, the appearances o f the sambhogikakaya and so on are generated by wisdom alone (4) The feature o f whose object it is means that it is the unique and direct experiential sphere o f buddhas alone—the Alokd (ibid., fol 16b.4) and the Vivrti (ibid., fol 13 lb —5) say that the presentation o f h ow it represents the experiential spheres o f buddhas, bodhisattvas, ¿ravakas and so on is given due to their respective m anners o f aspiring for the ultimate nature o f phenom ena on the level o f the seeming (5) As for the feature o f its causes, its general cause is the accumulation o f wisdom Its specific causes are the causes o f the four wisdom s as in Mahdydnasutralamkdra IX.76—retaining (mirrorlike wisdom), equanimity (wisdom o f equality), elucidating the perfect dharma (discriminating wisdom), and accom plishing activities (all-accom plishing wisdom ) The definition o f the dharmakaya is “the final knowledge o f directly realizing all knowable objects.” This is equivalent to the knowledge o f all aspects, om niscience, and buddha wisdom, and it is divided into the above four wisdom s The definition o f mirrorlike wisdom is “the final wisdom o f directly realizing that all p henom ena appear, but lack any nature o f their own, just like reflections appearing in a mirror.” The defini tion o f the w isd om o f equality is “the final wisdom o f directly realizing that all phenom ena o f samsara and nirvana are equality in that they lack real existence.” The definition o f discrim i nating wisdom is “the final wisdom o f directly and distinctly realizing all p henom ena in their entirety without mixing them ” The definition o f all-accomplishing w isdom is “the final wisdom o f accomplishing the welfare o f all sentient beings w ithout exception.” Therefore, they are one in nature and only divided by way o f isolates As for the manner in which the dharmakaya cognizes knowable objects, buddha wisdom simultaneously knows all past, present, and future phenomena in terms o f both suchness and variety In brief, the twenty-one sets o f u n tam i nated buddha wisdom are the wisdom dharmakaya o f realization because it is the final wisdom o f the change o f state o f everything contaminated having becom e uncontaminated As for the dharmakaya being all-pervading, it m ay be objected, “It follows that the dharmakaya functions as the dominant condition forbuddhakayas appearing for all sentient beings because it is always endowed with the great loving-kindness and com passion o f prom oting the welfare o f sentient beings.” The answer to that is taught through the reason why it appears only for those with the appropriate karmic fortune (AA VIII.9) and the exam ple for it not appearing to those who lack said fortune (AA VIII.10) As for the dharmakaya being both all-pervading and permanent, Notes 797 it m ay be objected, “It follows that it is not suitable to describe the dharmakáya as ‘all-per vading* because it exists only in the distinct mind streams o f certain yogins such as Buddha šákyamuni N or is it suitable to be described as ‘permanent* because it perishes in a m om entary m a n n e r ” The answer to that is given in AA VIII 11 MCG (fols 158b.6-6 and 167b.4-168a.2) says that the aspect o f b uddhahood that is the single wisdom o f the knowledge o f all aspects in all its aspects represents the w isdom dharmakáya, which is divided in to the twenty-one sets o f uncontam inated qualities W hen the dharmakáya and the svábhávikakáya are taken to be one, in terms o f the aspect o f liberation that is en d ow ed with twofold purity, the káya o f wisdom and dharmadhátu being nondual is the svábhávikakáya In terms o f the isolate o f its aspect o f knowledge (the twenty-one sets o f uncontam inated qualities), it is presented as the dharmakáya Apart from that, ultimately, there is no difference in the sheer wisdom káya o f the unity o f dhátu and wisdom that is endow ed with tw ofold purity Therefore, there is also the assertion that the four points that define the dharmakáya as the eighth topic o f the AA consist o f dharmakáya, sámbhogikakáya, nairmánikakáya, and enlightened activity However, since enlightened activity is the enlightened activity o f the dharmakáya, both realization and enlightened activity repre sent th e b u d d h ad h arm asof the effortless welfare o f on eself and others Therefore, here, without counting enlightened activity separately, it is the very four káyas that are explained as represent ing the four points that define the topic o f the dharmakáya 749 11.51-52 750 D 3804 , fol 239b.5 751 According to JNS (vol 2, p 471), the conventional expression o f the sámbhogikakáya being endowed with “the five certainties” (see below) was coined by way o f inferring them from the m eaning o f Madhyamakávatára XI.18ff PGSD (pp -92) explains the five distinctive features o f the sámbhogikakáya in terms o f body, speech, mind, activity, and way o f appearing according to Uttaratantra 11.40 In due order, they refer to possessing a body o f light rays with the major and minor marks, enjoying all kinds o f maháyána dharmas, possessing the com p as sion o f liberation that m akes efforts for the welfare o f others, its activity being effortless (just like a wish-fulfilling gem ), and appearing as all kinds o f colors and shapes, but not being estab lished as these characteristics The definition o f the sámbhogikakáya is “the ultimate rüpakáya that is endowed with the five certainties.” The five certainties are the certainties o f (1) nature [usually referred to as “body”] (being adorned with the major and minor marks), (2) dharma (teaching only the maháyána), (3) retinue (solely bodhisattvas on the ten bhümis), (4) place (soley the pure buddha realm o f Richly Adorned Akanistha), and (5) time (remaining until samsára is emptied) The sámbhogikakáya is tw ofold—the mere sámbhogikakáya that appears to all bodhisattvas on the bhümis and the fully qualified one that is the sphere o f those from the tenth bhümi onward N ote that, in general, there are three kinds o f Akanistha— (a) the ultimate Akanistha (the formless state o f the dharmakáya), (b) the Richly Adorned Akanistha (the sphere in which the sámbhogikakáyas manifest), and (c) the highest pure level o f the form realm (a natural sphere o f nairmánikakáyas) On this, PGSD (pp 29 -9 ) says that, in terms o f the con ventional presentation, the location in which bodhisattvas on the last bhüm i becom e buddhas is known as (b) “the Great M ighty Akanistha.” It is located at a place tw ice as high from the earth as the Akanistha in the form realm In terms o f the actual true nature, once bodhisattvas at the end o f the tenth bhümi manifest the sámbhogikakáya, through all im pure mistaken appearances ceasing the very realm in w hich they are becom es a pure realm, and it is just this which is called “Akanistha.” Therefore, the Akanistha that was just described as existing above the Akanistha am ong the pure abodes o f the form realm is the Akanistha that is the pure abode in which the reality o f the first bhúini is seen, whereas the actual “location” in which one becom es a buddha is said ultimate Great Akanistha Therefore, it is with the intention o f these Akanisthas having to be m anifested progressively that the presentation o f higher and lower ones is made 798 Groundless Paths 752 PGSD (pp 294-95) says that, according to Uttaratantra 11.41, the nairmánikakáya has four distinctive features First, it introduces those to be guided into the path to nirvana Then, it matures them in the maháyána Finally, it prophesies their enlightenment In order to all this, its enlightened activity is uninterrupted The definition o f the nairmánikakáya is “the ultimate rüpakáya that directly prom otes the welfare o f sentient beings by way o f all kinds o f physical forms in all kinds o f worldly realms.” Some texts say that the rüpakáyas represent buddhahood, while the Suvarnaprabhásasütra explains that they not Certain other sources say that b uddhahood does not exist These positions represent the expedient m eaning, the temporary definitive meaning, and the final definitive m eaning, respectively In due order, they mean that, on the level o f seeming reality, the rüpakáyas are the káyas that promote the welfare o f sentient beings; actually, also the rüpakáyas have the nature o f wisdom; and, ultimately, what are called “buddhas” and “sentient beings” are not observable as different 753 D275, fol 37a.5-6 Originally, the teachings o f the sütrayána proper presented the pure dharmadhátu and said four wisdom s The fifth w isd om (”dharmadhátu w isd o m ”) belonged originally to the fivefold classification o f w isdom in the vajrayána, which eventually also became incorporated in the sütrayána 754 IX.67 755 IX.68 756 IX.69 757 Maháyánasútrálamkáratiká (D4029, fol 74b.2 -3 ) 758 IX.70-71ab 759 IX.72 760 IX.74 761 IX.76 762 See TOK, vol 3, p 607 (Appendix VI in Brunnholzl 2011) 763 D 1, fol 203b 764 As explained above, this refers to qualities (13)—(15) am ong the eighteen unique buddha qualities (D3791, fol 182a.6-7; D3793, fol 107b.5) 765 PGSD (pp -3 0 ) defines enlightened activity as “the pure actions that arise from buddhahood as their dominant condition.” It can be divided in four ways W h e n divided by way o f its objects, the twenty-sevenfold enlightened activity that is taught in the AA is three fold in terms o f establishing those to be guided in the support o f the path, the path itself, and the fruition o f the path W hen enlightened activity is divided in terms o f examples, according to Uttaratantra IV.13ff., it is ninefold—the display o f bodies resembles the one o f Indra and Brahmá; the excellent instructions o f speech, the great drum o f the gods; the m ind being per vaded by knowledge and compassion, a cloud; the display o f physical emanations, the one o f Brahmá; the radiating o f wisdom , the sun; the secret o f the body, a gem; the secret o f speech, an echo; the secret o f mind, space; and the manner in which com passion operates, the earth In brief, enlightened activity consists o f the activities o f body, speech, and mind W hen divided in terms o f supports, it is twofold—the enlightened activity that exists in its agent corresponds to the knowledge o f a buddha and the one that exists in its recipients or objects corresponds to the roots o f virtue o f those sentient beings who have confidence in the buddhas W h en divided in terms o f its manners o f engagement, it is twofold—effortless and uninterrupted According to Uttaratantra IV 1, it is effortless by way o f five distinctive features because it effortlessly engages in knowing all the divisions o f the constitutions o f those to be guided, know ing the means to ... welfare) and (2 ) the rupakayas (the welfare o f others), o r (1 ) the kaya o f the nature o f ph en om en a and (2 ) the kayas that bear this nature (1 ) The first one is again tw ofold in terms o f relinquishment... agent corresponds to the knowledge o f a buddha and the one that exists in its recipients or objects corresponds to the roots o f virtue o f those sentient beings who have confidence in the buddhas... buddhahood at the time o f the fruition For the explanation by the scholars o f the past that not even an atom o f buddha qualities (such as knowledge) exists in a m ere nonim plicative negation concords
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