864 Groundless Paths that consists o f the phase o f becom ing enlightened through com pleting the final familiarization with the aspects o f the three knowledges in a single instant, and (6) the dharmakáya as the clear realization that is like the maturation o f having com pleted the trainings in the aspects o f the three knowledges 1064 According to MPZL (p 202), (1) refers to the three k nowledges— the clear realizations in terms o f the object, which are classified through the manners o f realizing the objects that consist o f the basic natures o f entities, the path, and aspects; (2) refers to the four trainings— the clear realizations in terms o f the subject, which are classified through the manners o f familiarizing with the aspects o f the three knowledges; and (3) is as in PBG 1065 This is a translation o f D pal sprul ’jigs m ed ch os kyi dbang po 2003c 1066 It is not clear which root text this is 1067 Compared to other texts, the order o f the birthplaces o f bodhisattvas on the fifthand sixth bhümis are switched here 1068 Tib ’jigs dar 1069 This is a translation o f Dpal sprul ’jigs m ed chos kyi dbang po 2003d 1070 IN: It is the sam e as the physical support o f [generating] bodhicitta In the hínayána it refers to the bodies o f m en or w om en on the three continents [i.e., except Uttarakuru] 1071 IN: [This is] the intention o f the Abhidharmasamuccaya [D4049, fols 92b2f.] 1072 IN: [with regard to] the points to b e adopted and to b e rejected 1073 IN: for liberation, such as not regretting virtue, being enthusiastic about it, having confi dence in it, and aspiring for it 1074 IN: The first are the bodies o f sentient beings (except {the text has gtogs , but given the third sentence below, it should be ma gtogs) for the five sense faculties) and the five objects The second consists o f one’s o w n sense faculties The third consists o f the sense faculties o f sentient beings and one’s own sense organs 1075 These are attainment, nonattainment, equal status, the state without discrimination, the meditative absorption without discrimination, the meditative absorption o f cessation, the life faculty, the four defining characteristics of conditioned phenom ena (arising, aging, abiding, and impermanence), groups o f words, groups o f phrases, and groups o f letters 1076 These are space, analytical cessation, and nonanalytical cessation 1077 IN: because they lack a personal identity 1078 IN: aspect 1079 As described above, these consist o f m isconceiving what is impure (the body) as being pure; what is suffering (feelings) as being happiness; what is impermanent (mind) as being per manent; and what is identityless (phenom ena) as having an identity 1080 IV 1081 IN: [In the maháyána,] while differentiating the general and specific characteristics o f the body and so on with prajñá, the continuity o f this [prajñá] is sustained through mindfulness Therefore, mindfulness is founded upon the objects o f prajñá [In the hínayána,] through not forgetting the focal objects due to m indfulness and through analyzing them with prajñá, they are determined to be identityless Therefore, prajñá is founded upon the objects o f mindfulness 1082 IN: the striving that precedes vigor with regard to [the mind] abiding N otes 865 1083 IN: the mental engagem ent in the triad o f calm abiding, superior insight, and equanimity 1084 IN: These first two [remedies] are cause and result 1085 IN: This third [remedy] is the support o f the first one 1086 IN: At this point, since remedies are regarded as shortcomings, they are discarded (this note seems to be out o f context here, rather pertaining to “cultivating equanimity” under 1.1.3.2.2 above) 1087 IN: The great translator [Ngog asserts] this as the realization o f emptiness in the manner o f an object generality, while Sakya Pandita asserts it as self-aware perception! H e says that [the levels of] heat [and so on] (the signs for the arising o f the firelike path o f seeing) are “the lucid self-awareness o f the conceptions about the apprehended (the causes and results o f samsára) not being established,” with this referring to their merely being the reverse o f matter and thus being called “self-aware cogn ition ” at this time [of the path o f preparation] 1088 VI.23a 1089 As opposed to “im m ovable karmas or virtues,” which lead to rebirths in the form realm and the formless realm 1090 VI.23b 1091 IN: [The supreme dharma] is the culm ination o f all dharmas o f the m undane paths, the prajñá without the duality o f apprehender and apprehended, in which also the conceptions about the apprehender that im pute a personal self are not established These [factors conducive to penetration] are realized in the m anner o f object generalities, in which terms and objects are linked This is equivalent to clearly appearing nonexistents (med pa gsal snang), just as in the examples o f a second m oon and the generation stage [These factors] are also conceptions about terms 1092 IN: [during which] it is not certain when the path o f seeing will arise 1093 D4049, fol 73b.2 1094 T h is order follows the Abhidharmasamuccaya , while the text has the m ixed-up order “which are what ceases, through what it ceases, and where it ceases, respectively.” 1095 IN: since it causes m om entary arising and ceasing since all feelings, no matter which, not go beyond being suffering 1096 IN: 1097 IN: since there is no owner in the entities that are clung to as being “m e.” 1098 IN: sin ce there is no basis for designating a person 1099 IN: since it represents the root o f all suffering 1100 IN: since all suffering originates [from it] 1101 IN: since intense suff ering arises suddenly 1102 IN: since it connects with experiencing suffering 1103 IN: since future suffering and the causes that are its origin have ceased 1104 IN: since all afflictions o f m istakenness are at peace 1105 IN: since it is the dharma o f suprem e magnificence 1106 IN: from samsára w ithou t falling back [Cessation] isthe basis o f permanent benefit because it is the freedom from afflictions, the freedom from suffering, and the entity w ithou t any impurity 866 Groundless Paths 1107 IN: on which one is to progress further and further 1108 IN: since it functions as the remedy for the afflictions 1109 IN: since it accomplishes unmistaken states o f mind 1110 IN: since it leads to the place o f stable liberation, nirvana 1111 IV.52 1112 IN: [The beings] in the three lower realms and th ose in Uttarakuru possess maturational [the text has m am sprin instead o f mam smin] obscurations, while those in the higher realms lack weariness [with samsára] Therefore, they not realize the realities 1113 IN: It is the mental consciousness with its [mental] aids that arises without [ever] regressing, is beyond the objects o f conceptions about terms and, through the prajñá o f not conceptualizing subject and object, is liberated from [all] conceptions in the three realms 1114 The text has du ma , but the contents suggest du (“h o w m any”) 1115 IN: the com m entary Clear Meaning [ Vivrti] o f master Haribhadra 1116 IN: Since the [cognizing] subject o f the true reality o f the four realities arises as an uncontaminated mental consciousness, it eliminates [the possibility of] som ething further to be seen that was not seen [in this one m oment] as w ell as the root o f the clinging to real existence Therefore, there are no superim positions to be cut through (the text includes the above phrase “is also a single m om en t” in the note, but the final particle no right after the note suggests that this phrase is part o f the actual text Also, otherwise, the above sentence would not be complete) 1117 L i n e s l lc d - 1118 D4038, fol 118a.7-118b.3 1119 IN: [This text] asserts that the dharma cognitions are d u e to th e proper awareness o f the four dharma readinesses o f not being afraid o f the nature o f the four realities As for the factors that are the subsequent cognitions, they are the subsequent cognitions o f the subsequent readi nesses due to being en d ow ed with said power o f not being afraid and being aware, respectively 1120 Through mindfulness one retains the focal objects and the aspects o f the four realities without forgetting them Through the full discrimination o f phenomena one determines the defining characteristics, just as they are, o f the true nature o f the four realities Through vigor one engages in this while being enthusiastic Through joy joy about n ew ly seeing the true nature o f the four realities arises Through suppleness body and m ind are made workable Through samádhi the m ind is caused to not be distracted toward som ething else Through equanimity the m ind is made to naturally rest without dullness and agitation 1121 IN: The full discrimination o f phenom ena is the nature [of the path o f seeing] 1122 IN: not being distracted from the other branches 1123 IN: the vigor that makes one go far beyond the levels o f ordinary beings 1124 IN: benefit and joy in body and mind 1125 IN: suppleness, samádhi, and equanimity, [respectively] 1126 IV.8ab-9 1127 IN: [The phrase] “seen newly” [is used] o n ly by virtue o f convention, but, ultimately, there is no seeing, just as [when saying,] “seeing the sky.” For if there is arising, there is also ceasing 1128 IN: Only they have the nature o f having wrong views Notes 867 1129 IN: They are n in e levels because these are the o n e s that are suitable as uncontam inated supports It is said that the nature o f the path o f familiarization is to familiarize, by relying on the m undane dhyánas and form[less absorptions], with the arising o f the very same wisdom o f the path o f seeing before 1130 In the progressive order o f these seven, the fifth one is “analysis.” 1131 IN: In general, m undane and supramundane paths are threefold in terms o f boundary lines, meditative equipoise, and subsequent attainment, and whether or not the eight dhyánas and form [less] absorptions are embraced by prajñá Here [the presentation] is according to the latter This is called “pure mundane [path].” 1132 A s explained below, the first dhyána is twofold— ordinary and special 1133 IN: The [first] dhyána that possesses both exam ination and analysis is the ordinary actual one, while the one without examination, but with analysis, is the special one 1134 The difference between the formation o f equanimity and the feeling o f equanimity is that the former refers to simply resting in a state o f meditative equipoise in which there is no need or impulse to remedy any flaws o f meditation, while the latter refers to being in an emotionally neutral state o f m ind that is neither pleasant nor unpleasant 1135 In terms o f these eight flaws, the main differences between the four dhyánas are that, in the first one, due to the presence o f examination and/or analysis, the power o f samádhi is incomplete In the second one, samádhi is complete, but the branch o f benefit is incomplete since there is still exhilaration In the third one, due to the absence o f exhilaration, the benefit o f bliss is complete, but there are still three flaws o f dhyána (inhalation, exhalation, and bliss), which means it is slightly impure in the sense o f lacking total equanimity Since there are no such flaws in the fourth dhyána, it is endowed with com plete purity and equanimity 1136 Respectively, the remedial branch is represented by examination, analysis, supreme inner lucidity, mindfulness, alertness, and equanimity The branch o f benefit is represented by exhila ration, bliss, and the feeling o f equanimity The branch that is the basis is samádhi 1137 VIII 19cd The last phrase means that, for beings already born on any o f the higher levels am ong the dhyánas and formless absorptions, it is pointless to cultivate any o f the respectively lower absorptions 1138 VIII.20ab 1139 IV.lOac 1140 VI.24ab 1141 IN: The nature o f p h en om en a is the foundation o f the three trainings 1142 IN: As for the results o f the three trainings, the seventh bhüm i represents signlessness with effort; the eighth bhümi, signlessness without effort; the ninth one, the maturation o f sen tient beings; and the tenth one, the mastery over samádhis and dháranls 1143 XX 17-21 1144 IN: The relinquishment o f the four obstacles [of the above four results is the pure skandha of] liberation and the liberation from the obscurations o f obstructions [with regard to all knowable objects] is [the pure skandha of] the vision o f the wisdom o f liberation 1145 IN: The nature o f p henom ena is the foundation o f the five uncontam inated skandhas 1146 IN: the prajñá o f realizing the factors concordant w ith enlightenm ent, the prajñá o f knowing the four realities, and the prajñá o f knowing dependent origination 868 Groundless Paths 1147 XX.22-23 1148 IN: make those to be guided strive 1149 IN: As for these [last two], after having gone there, they mature through seeing 1150 IN: In order that sentient beings becom e free from their evils, [bodhisattvas] show them the manners in which they wander in samsara through their karmas 1151 IN: In order to mature their own insight, they reflect on [one hundred] specifications o f the dharma 1152 The text mistakenly gives the numbers on the fifth and sixth bhümis in reverse order 1153 IN: [Those who are on the level of] engagement through aspiration being reborn in the desire [realm] is [due to] karma 1154 XX.8 1155 IN: This also puts an end to clinging to characteristics Through realizing [that the m ind streams are not different], [bodhisattvas] realize that all buddhas are equal in term s o f the ten equalities 1156 IN: This puts an end to clinging to samsara and nirvana as what are to be rejected and to be adopted, respectively 1157 11.14-15 1158 IN: As for these “innate [obscurations],” they are such that m ind and various ob scu rations seem to be equal, but they are not asserted as having the nature o f fire and its heat, respectively However, if they [really] existed, they w ould not be suitable to be relinquished For example, it is said that the stains are asserted as being adventitious and thus suitable to be relinquished swiftly, w hile the assertion that they cannot be relinquished does not exist in any Buddhist philosophical system However, the paths o f tirthikas, w ho are ignorant about reality, become meaningless through their wrong [views and conducts] and even the Buddhist hlnayâna asserts “termination and nonarising” {217} as really established obscurations being suitable to be relinquished The followers o f the mahàyàna [say] that what appears in such a way from the perspective o f conventional mistaken cognitions never existed ultimately, just as strands o f hair in the sky Therefore, they assert the nontermination and the nonarising o f the nonestablished bases that are the factors to be relinquished 1159 IN: due to Buddhist philosophical systems, [notions] such as [minute] m om entary par ticles and cognitions as well as clinging to [certain] remedies as being paramount 1160 IN: [due to] the philosophical systems o f the tlrthikas, m ind being newly altered toward mistaken paths 1161 IN: It is said that these represent the actual nature o f the four [types of] conceptions in terms o f being negated, which is realized in the manner o f object generalities 1162 See PSD above (2.2.2.2.1.2.1.1.4.4.2.3.2.3.2.5.1 [Explanation in terms of] the cognitive obscurations, which are predominant) 1163 IN: through being conceited about these bad views as being supreme 1164 IN: through regarding the bad conducts that are connected with said bad views as being what purifies, liberates, and is conducive to deliverance 1165 IN: craving for bad views 1166 IN: through the arrogant mind o f the person who possesses these bad views thinking, “I am supreme.” ... the above four results is the pure skandha of] liberation and the liberation from the obscurations o f obstructions [with regard to all knowable objects] is [the pure skandha of] the vision o. .. not seen [in this one m oment] as w ell as the root o f the clinging to real existence Therefore, there are no superim positions to be cut through (the text includes the above phrase “is also... [the levels of] heat [and so on] (the signs for the arising o f the firelike path o f seeing) are ? ?the lucid self-awareness o f the conceptions about the apprehended (the causes and results o