634 Groundless Paths n o nm atured unco ntam inated type o f realization, manifest [all] the u n c o n tam inated qualities th a t concord in type w ith it 2) The definition of th e in sta n tan e o u s tra in in g in term s o f m a tu tio n : the final yoga of bodhisattvas o f being able to, up o n m anifesting a single m atured uncontam inated phenom enon, manifest [all] the un contam inated p h e n o m ena th a t concord in type with it 3) The definition o f the in sta n tan e o u s tra in in g in te rm s o f th e lack o f ch a r acteristics: the final yoga o f bodhisattvas o f being able to, upo n realizing that a single phenom eno n lacks real characteristics, realize that all ph eno m ena th at concord in type w ith it lack real characteristics 4) The definition o f th e in sta n tan e o u s tra in in g in te rm s o f nonduality: the final yoga of bodhisattvas o f being able to, upon realizing that a single phenom enon lacks a real apprehender and apprehended, realize that all p h e nom ena that concord in type w ith it lack th e duality o f a real apprehender and apprehended T he fo u r p oints o f th e d h arm ak ày a 1) The definition o f th e svàbhàvikakàya: the result of freedom that is the dharm akàya (ones own welfare) and represents the nature of ph en o m en a that is the final relinquishm ent 2) The definition o f th e sàm bhogikakàya: the kàya that, am o ng those to be guided, appears only for n oble bodhisattvas, serves as th e basis for the appear ance o f the nairmànikakàya, and is adorn ed w ith the m ajor and m inor marks 3) The definition of th e nairm ànikakàya: the buddhakàya that arises by virtue o f the sàmbhogikakàya as its d om inan t condition, appears for m an y pure and im pure beings to be guided, and prom otes their welfare 4) The definition of enlightened activity: the pure actions th at arise from bud dhahood as their dom inant condition Appendix VII: The definitions o f the eight topics and the seventy points according to M C G 1265 T he d efinitions o f th e e ig h t topics The definition o f th e kn o w led g e o f all aspects: the direct knowledge of all aspects o f know able objects w ithout exception in one single m om ent The definition o f th e know ledge o f th e p ath : the p a th o f tra in in g th a t realizes that the three paths are w ithout arising a nd m anifests the true end th ro u g h com pletion, m aturation, and purification The definitions o f th e know ledge o f entities: • The definition o f th e ¿ravaka realization: the m ere knowledge that all bases (skandhas, dhatus, and ayatanas) are em pty of a personal self • The definition of th e p raty e k a b u d d h a realization: the knowledge that the a p p rehended is without phenom en al identity • The definition o f th e m a h a y a n a know ledge o f the path: the knowledge that [all phenom ena] are em pty o f the two [types of] identity and free from reference points The definition o f th e c o m p le te tra in in g in all aspects: the training in fam il iarizing w ith all aspects o f the path, w hich are determ ined as the three knowledges, in a com bined m a n n e r in ord er to attain m astery over their c o m plete realization The definition o f th e c u lm in a tin g train in g : the stages from heat up th ro ugh the instantaneous [training] that represent the measures o f having becom e familiar with an d hav in g accom plished the respective phases o f the [com plete] train in g [in all aspects] The definition o f th e serial trainin g: the fam iliarization with [all] aspects o f the path in their definite n u m b e r and o rd er in the m a n n e r o f each one bringing about all o f them , for the sake of accom plishing the ultim ate path of learning—the in stantan eou s training The definition o f th e in s ta n ta n e o u s tra in in g : the ability to become enlight ened in a fully perfect m an n er th ro u g h familiarizing w ith all u n co n ta m in ated 636 Groundless Paths dharmas in a complete m anner and in a single m om ent after the full accom plishm ent of the [serial] train in g is reached The definition of the dharm akáya: the com pletely pure final fruition of hav ing cultivated the four trainings T he definitions o f the seventy poin ts T he ten po ints o f th e know ledge o f all aspects 1) The definition o f the g e n e tio n o f bodhicitta: the seeming generation of bodhicitta in which the tw o welfares or the tw o com ponents are complete 2) The definition o f th e instru ctio n s: the instructions on practicing the path by way of uniting the two realities 3) The definition o f the branches conducive to pen etration: the four aspects o f the path of preparation that, through having practiced the [instructions], serve as the causes, that is, branches, o f penetration (the path o f seeing) 4) T he definition o f th e disposition: the naturally abiding disposition—the dharm adhatu that serves as the basis or foundation for the thirteenfold p rac tice o f th e dharm a 5) The definition of focusing on the m a n n e r o f practice: the uncom m on [focus], w hich is by way o f knowing pheno m ena through taking them as what are to be adopted and to be rejected, respectively, in this practice 6) The definition of th e aim o f practice: the final fruition—the threefold greatness o f relinquishm ent, realization, an d m ind 7) The definition o f th e arm orlike practice: the practice that, th ro u g h having donned the arm or by virtue of one’s vast m otivation, is not pierced by antago nistic factors and in w hich each páram itá is endow ed w ith [all] six 8) The definition o f the practice o f engagem ent: by virtue o f possessing such an armor, engaging in the application [of this m otivation], that is, in all p h e nom en a th a t consist o f the p ath and th e fruition o f the mahayana 9) The definition o f th e practice o f the equipm ents: the accom plishm ent of infinite equipm ents by way o f the limitless practice of engaging in the bo d h i sattva p ath th a t is induced by said m otivation and application 10) The definition o f the practice o f final deliverance: the final deliverance into the eight final points of deliverance, which is based on having co n su m mately practiced the nine explained above A p p en d ix V II 637 The eleven points of the knowledge of the path 1) The definition o f th e su pports fo r th e arising o f th e know ledge o f the path: (a) overcom ing pride thro u g h the sage’s light eclipsing the light o f the gods that arises from karm ic m aturation, (b) the object for its arising being certain, (c) the pervasiveness [of the disposition], (d) the natu re (not rejecting samsara), (e) and the function (attracting others as a retinue) 2) T h e definition of th e know ledge o f th e p a th o f th e ¿ravakas: th e path o f th e disciples, th e sravakas 3) T he definition o f th e know ledge o f th e p a th o f th e p raty ek ab u d d h as: the p ath o f the rhinos, the pratyekabuddhas 4) The definition o f th e p a th o f seeing o f the m ahayana: the w isdom of directly seeing the four realities, which is o f great benefit by virtue of the qualities in this life and others 5) T he definition o f th e fu n c tio n o f th e p a th o f fam iliarization: its benefit 6) The definition o f th e p a th o f fam iliarizatio n as th e u n su rp a s sa b le m en ta l en g ag e m e n t o f aspiration: for on es own welfare, th a t o f others, and both, apprehend in g the m o th e r as being en d o w ed w ith qualities 7) The definition o f th e benefit o f aspiration: the praises, eulogies, and glorifications by b u ddhas and bodhisattvas w ho are delighted about the [bodhisattvas who aspire thus] and therefore proclaim their qualities 8) The definition o f th e p a th o f fam iliarization as th e u n su rp a ssa b le m e n tal en g ag em en t o f ded icatio n: m aking virtues inexhaustible, that is, th ro u g h focusing on all roots o f v irtue of oneself and others, dedicating th e m as the causes for enlightenm ent on the level of the seeming and dedicating them in the m a n n er o f their n ot being observable ultimately 9) The definition o f th e p a th o f fam iliarization as th e u nsurp assable m e n tal e n g ag em en t o f rejoicing: rejoicing in the virtues o f oneself and others in ord e r to increase virtue 10) The definition o f th e p a th o f fam iliarization as ac c o m p lish m e n t: the qualities o f the wisdom o f m editative equipoise, w hich directly realizes the freedom from reference points 11) The definition o f th e p u re p a th o f fam iliarization: the gradual purity th ro u g h purifying the stains o f m istaken focusing (like a conch appearing yellow) th ro u g h the perfect path, th ough all p h e n o m e n a abide as being prim ordially pure 638 Groundless Paths T he nine points o f th e know ledge o f entities 1) The definition o f the know ledge o f entities o f n o t abiding in [samsaric] existence th ro u g h prajna: th ro u g h realizing the three times as equality, not abiding in, and not being tainted by, samsara 2) The definition o f the know ledge o f e ntities o f n o t a b id in g in peace th ro u g h compassion: through realizing [samsaric] existence and peace as equality, not abiding in peace by virtue of nonreferential compassion 3) The definition o f th e knowledge o f e n titie s th a t is d is ta n t due to n o t being th e means: it not being the m eans for accom plishing the knowledge of all aspects if one, throu gh not realizing the w isdom free from the two extremes as it is, engages by focusing on the characteristics of entities and nonentities 4) The definition o f th e knowledge o f en tities th a t is n o t d is ta n t d u e to being the means: not conceiving of the characteristics of entities and nonentities, but realizing them as equality 5) The definition o f the k now ledge o f entities th a t is an antagonistic factor: the clinging to entities as the phenom ena o f the path and the fruition, w hich is to be relinquished 6) The definition o f th e know ledge o f entities th a t is a rem edial factor: the opposite o f that 7) The definition o f th e tra in in g s in th e know ledg e o f entities: the path of familiarizing through putting an end to the clinging to the bases o f distinct features (form and so on) and their distinct features (im perm anence and so on), which implies th e trainings o f ¿ravakas and pratyekabuddhas 8) The definition of th e equality o f these training s: their m ode of ap p reh en sion, th at is, being w ithout the conceit o f the fourfold clinging to the nature, characteristics, features, and subjects of form 9) The definition o f th e p a th o f seeing: the fruition o f these trainings—the explicitly tau g h t m ahayana path of seeing that is free from the thirty-tw o superim positions, which implicitly teaches the paths o f seeing of ¿ravakas and pratyekabuddhas T he eleven poin ts o f th e com plete tra in in g in all aspects 1) The definition of th e aspects: w hat is to be familiarized with, w hich is explained as 173 aspects by sum m arizing all aspects of the three knowledges 2) The definition of the trainings: how to familiarize [with these aspects] 3) The definition o f the qualities: what is attained due to cultivating such trainings ... from karm ic m aturation, (b) the object for its arising being certain, (c) the pervasiveness [of the disposition], (d) the natu re (not rejecting samsara), (e) and the function (attracting others... as the basis or foundation for the thirteenfold p rac tice o f th e dharm a 5) The definition of focusing on the m a n n e r o f practice: the uncom m on [focus], w hich is by way o f knowing... knowledge of the path 1) The definition o f th e su pports fo r th e arising o f th e know ledge o f the path: (a) overcom ing pride thro u g h the sage’s light eclipsing the light o f the gods