A p p en d ix III 599 characteristics exists on th e seventh [bhum i], it entails effort {473} Therefore, the cultivations o f the complete training in all aspects and the sequential [training] exist separately O n the eighth b hum i and above, th ro u g h relying on the sam adhi o f the emptiness th at is endow ed w ith the suprem e of all aspects, in due o rd er all the infinite and inconceivable qualities of a tathagata are attained w ithin the u n co n tam in ated expanse Therefore, th ro u g h relying on the path w ithout characteristics and free from effort, this is the phase of the two welfares o f oneself a nd others being spontaneously present and of tra in ing in the training o f the equality o f [samsaric] existence and peace.1211 Thus, this m ark s the beginning o f the tw o cultivations o f the com plete training in all aspects and the sequential [training] becom ing blended in an inseparable m anner O n the u n in te rru p te d path o f the end o f the c o n tin u u m [one attains] the final suprem e quality o f the co ntam inations being com pletely pure w ithin the expanse T hrough relinquishing, w ithout rem ainder, the sixteen qualm s o f clinging to the two realities as being different,1212 m editative equipoise and subsequent a tta in m e n t (the tw o cultivations o f the com plete train in g in all aspects and the sequential [training]) becom e inseparable, and prajna and sam adhi are in [perfect] balance This is the m anifestation o f the w isdom of the instantaneous [training] Furtherm ore, in m any sutras (such as the Bhadrakalpika[sutra] and the Samddhiraja[sutra])y a m u ltitu d e o f doors o f bodhisattva condu ct are e n u m erated an d described as the sam adhis of expanding equality an d so on, {474} [all of] which are included w ith in this sam adhi o f the serial [training] As for the purpose o f cultivating these tw o [trainings], it is said that, w ithout cultivating the com plete training in all aspects (familiarizing w ith all p h e n o m ena as being emptiness), one will not attain the b u d d h ah o o d in w hich the two obscurations, including their latent tendencies, are relinquished and all p h e no m en a are realized as equality W ithout the cultivation o f the serial [training] (gaining m astery over all knowable objects [during] subsequent attainm ent), one will not attain the knowledge o f all aspects—all [uncontam inated] d h a r m as becom ing m anifest through m anifesting a single un contam inated dharm a This has the same m eaning as the Uttaratantra [saying]: The purity o f adventitious afflictions Such as desire, w hich is like a p o n d and so on, In brief, is said to be the fruition O f nonconceptual wisdom The seeing o f the b u d d h a state T hat is endow ed w ith the suprem e o f all aspects 600 Groundless Paths Is explained to be the fruition o f the wisdom That is attained subsequent to th a t.1213 In brief, the cause for attaining the tw o ultim ate buddhakayas, that is, the ultimate practice o f the m ahayana path, consists o f these two [trainings] Therefore, they include m any [elements] such as em ptiness and com pas sion, prajna and means, paths and bhum is, the path o f seeing and the path of familiarization, w h at is profound and w hat is vast, prajna and samadhi, relinquishm ent and realization, [the w isdom s of] suchness an d variety, and the dharm akaya and the rupakayas [According to] some [said two trainings] are one in nature [For] some {475} they are partially concordant [For] som e [they refer to] w h at is m ore or less predom inant, and [for] som e th ey are cause and result [All of these] ways [of presenting them] should be analyzed During [the paths of] accumulation an d preparation it is said that one m u st mainly cultivate emptiness, th a t is, th e com plete training in all aspects, because ones m ind stream is b ound by clinging to real existence an d no t liber ated from the fetters o f karm a and afflictions Once the bh um is are attained one m ust prim arily prom ote the welfare o f others and [thus] m ainly engage in the cultivation of the sequential [training] as the cause fo r the w isdom of the knowledge of all aspects Therefore, after the culm inating [training] has been attained one cultivates the serial [training] Thus, it is also suitable to com m ent in this way on the m eaning o f [the Abhisam ayalam kara saying], “Its highest degrees, its progression .”1214 Therefore, some who say that the teachings on spacelike emptiness free from reference points and b eyond m ind represent the d h a rm a o f suprem e persons such as the noble ones, w hile the teachings on the area o f conduct as in the sutras of the last [dharm a] w heel and the com m entaries on their intention represent the d h a rm a o f beginners, are sim ply people w ho voice their w rong understanding o f the tradition o f the victors and their children For example, w hat is the point of explaining the taste of raw sugar to a per son who is chewing raw sugar? W hat is the benefit of arranging a banquet of m a n y kinds of cooked food for a child that w as bo rn last night? Just as in these examples, w hat is the point of explaining p ro foun d actuality to the noble ones who have [already] m anifested the profound? {476} Also, persons who have not seen the nature o f ph eno m en a [on] the path o f seeing and who have not becom e familiar w ith the sam adhis o f the p ath of familiarization are not even able to train in the m ere fully qualified six param itas of the m ahayana path, let alone in the vast conduct o f bodhisattvas who have attained inconceivable liberation [The M ahay dnasutrdlamkara] states the defining characteristics of the six paramitas, such as: A p p e n d ix III 601 Generosity defeats its antagonistic factors, O perates th ro u g h nonconceptual w isdom, Com pletely fulfills all desires, A nd m atures sentient beings in three ways.1215 These can be u nd ersto o d throu gh exam ining them Furtherm ore, some say, “Once emptiness is realized, there is no need to train in vast conduct.” This just m eans to fool [people] with lies It is only throu gh having realized emptiness that one [can] train in conduct—how w ould one be able to train in conduct through not having realized emptiness? W ould [small] children w ho are not [even] able to rise out o f th eir beds perform dances in the m iddle of an audience or what? It may be argued, “W hat is the point of [engaging in] conduct after em ptiness has been realized? For co n d u c t (such as generosity) is for th e sake of realizing em ptiness.” For those w h o n ot understan d even a bit o f the general m ean in g of th e m aháyána an d w ho cling to inferior paths as being the maháyána, this m ay be true, b u t [in actual fact,] it is as follows In the context o f the te x ts paying homage, it is said: She is the one w ho, th ro u g h th e knowledge of the path, makes those w ho prom ote the benefit o f beings accom plish the welfare o f th e world {477} Accordingly, since the ultim ate wish of the children o f the victors is th e wel fare of others, th ro u g h relying on the m eans o f the ocean of conduct (such as generosity) they completely fulfill the desires of infinite sentient beings, w hich is the actual m ain practice o f the m ah áy án a path However, w ithout having directly realized emptiness prior to that, they w ould n ot u n d e rsta n d the equality o f them selves and others and thus their conduct w ould n o t be com pletely pure Therefore, th e direct perception o f em ptiness represents the prelim inary o f the vast conduct o f the children of the victors, b u t how could it possibly be th e p rim ary ultim ate object to be strived for th ro u g h the m aháyána path? As the M aháyánasútrálam kára says: Having realized the nature o f ph en o m e n a here, They continue to train in superior ethics, Superior m ind, and superior prajňá .1216 Likewise, in th e context o f th e classification o f bodhisattvas, it is explained that, during the seven im p ure bhiimis, [bodhisattvas] dwell in conduct Again, [some people] m ay think, “As for conduct, it is in the ta n tra s that one needs conduct, but it is not the final [point] o f the m aháyána path For 602 Groundless Paths in the sutra collections the Bhagaván said that, as long as one has not attained the eighth bhúm i, one has not [received] the prophecy by the buddh as [about o n e s enlightenm ent] and th us dwells in conduct Once one has attained the eighth bhúm i, one is completely beyond all conduct {478} and therefore [receives] the prophecy.” The meaning o f this [statement by the Buddha] is as follows As explained above, up thro ugh the seventh bhúm i there is no path w ithout characteristics and free from effort Therefore, since n on ceptual ity and the conduct for the welfare o f others are not united, in such conduct there [still] exists a subtle element o f clinging to real existence Therefore, this is explained as “dwelling in conduct.” Once the eighth bh úm i is attained, through [the path] w ithout characteristics an d free from effort becom ing manifest one is free from even the [most] subtle clinging to conduct and it occurs in a spontaneously present m anner This is described as “being beyond conduct.” However, in this context here, out of the concern that, upon [bod hisattvas on th e eighth bhúm i an d above] entering th e peaceful expanse of nonconceptuality, this will b ecom e a nirvana of extinction, it is said th a t the buddhas urge th e m again and again [to p rom ote] th e welfare o f others So, if [such] conduct is not the final [point] of the path, w hat is the point o f [the buddhas] urging [those bodhisattvas]? You m ay wonder, “But if the training in conduct (such as generosity) is not for the sake of realizing emptiness, this contradicts the Bodhicaryávatára saying: All of these branches W ere taught by the sage for the sake of prajňá.”1217 The prajňá in this context is the nondual w isdom of buddhas, as is stated by master Dignága [in the opening lines of his Prajňá pdramitdrthasamgraha]: Prajňápáram itá is nondual wisdom, W hich is the Tathágata.1218 {479} In the context of identifying th e nature of th e prajňá in th e passages of the chapter on prajňá [in the Bodhicaryávatára], prajňá is identified as the expanse free from reference points: Once neither entities nor nonentities Remain before the m ind, There is no other m ental flux [either] Therefore, it is u tter nonreferential peace.1219 A p p e n d ix III 603 Th us, im m ediately after the rebuttal o f the objection th a t it follows th a t th e rúpakáyas (the welfare o f others) not arise [from the dharm akáya, the Bodhicary avatar a] explains: Just as a wish-fulfilling jewel and a wish-fulfilling tree Fully satisfy [all] desires, Likewise, the appearances of the victors are seen Because o f their aspiration prayers and those to be g uided.1220 You m ay say, “T hough this is the case, the m ain factor o f the m ah ayana path is the prajna o f realizing identitylessness W hat is to be strived fo r th ro u g h the m ahayana path is the b u d d h ah o o d in w hich the two obscurations have been relinquished, a nd this m ust be perceived by p ro fo u n d prajn a.” W h y have you still not relinquished and keep voicing n o thing but your bad ideas [caused by] y our clinging to inferior paths as being the m ahayana? W h at is to be strived for thro u g h the m ahayana path is not the buddh ahood in w hich the tw o obscurations have been relinquished In the context o f its paying homage, [the Abhisam ayalam kara says]: Being united with her, the sages proclaim this variety endow ed w ith all aspects Thus, it explains th at the b u d d h as (the persons), th ro u g h relying on the knowledge o f all aspects (the m eans), tu rn the w heel o f d h a rm a (the fruition) If the ultim ate object to be strived for {480} were b u d d hah ood, w hat w ould be th e point here in said fruition [of tu rn in g th e wheel o f dharm a]? Therefore, both tem porarily and ultimately, the p rim ary object to be strived fo r th rou gh the m ahayana path is the welfare of others As for the actual m eans to accomplish this, during the phase o f the path it consists o f enlightened conduct (such as generosity), and during the phase of the fruition it consists o f the enlightened activity o f a buddha Since the main cause that precedes or accomplishes these two is prajňá, prajna is explained to be suprem e and prim ary The [Pra]Mpdramitd]samcayagathd [says]: W hat precedes practicing generosity is prajňá, A nd so it is w ith ethics, patience, vigor, and dhyana It takes hold o f the virtuous dharm as so that they m ay not be lost.1221 A nd H ow could billions o f people b o rn blind, w ithout a guide A nd also ignorant o f the way, find entrance to a city? ... as follows In the context o f the te x ts paying homage, it is said: She is the one w ho, th ro u g h th e knowledge of the path, makes those w ho prom ote the benefit o f beings accom plish the. .. welfare o f th e world {477} Accordingly, since the ultim ate wish of the children o f the victors is th e wel fare of others, th ro u g h relying on the m eans o f the ocean of conduct (such... not the final [point] of the path, w hat is the point o f [the buddhas] urging [those bodhisattvas]? You m ay wonder, “But if the training in conduct (such as generosity) is not for the sake of