Translations: The General Topics 359 a n d th e m ajor a n d m in o r m arks.730 “G enerating a single state of m in d ” refers to the instantaneous training This is the training in which, th rough taking the w isdom that has the nature o f generosity and so on as the object o f the single instant to be focused on, [all] u n co ntam in ated p h enom en a from generosity and so on up th ro u g h the eighty m inor m arks are included as the objects of this single instant For [this training] is free from th e m istakenness o f ap p re hending entities one by one so that, w hen one [among] the p h e n o m e n a o f generosity and so on is taken as an object, others c a n n o t be taken as objects 2.2.2.2 1.2 2.2.2 1.2 The instantaneous [training in terms] of maturation This is the wisdom o f realizing [all] u n co ntam inated p h e n o m en a th at repre sents the phase in w hich they have m atured in ones ow n m in d stream in just a single instant [The sutras say]: T hroug h abiding in the path o f bodhisattvas that has the pro perty o f m aturation, {409} w hen the six páram itás are fully com pleted all emptinesses and the thirty-seven d harm as co ncord ant with enlight e nm ent are fully com pleted ,731 2.2.2.2.1.2.2.2.2.2 The instantaneous [training] in terms of the manner o f realizing [the nature of] objects This has two parts: 1) [The instantaneous training in term s of] the lack o f characteristics 2) The instantaneous [training in terms] o f non duality 2.2.2.2.1.2.2.2.2.2.1 The instantaneous [training] in terms of the lack of characteristics “In just a single instant all phen om ena lack real characteristics.” Thus, the p h eno m ena that have the nature of being afflicted or purified are know n to lack characteristics ultim ately.732 [The sutras state]: W hen engaging in the m other, bodhisattvas abide in the five appropriating skandhas as being like a dream and thus practice generosity They guard their ethics They cultivate patience They give rise to vigor They cultivate samádhi They cultivate prajňá.733 2.2.2.2.1.2.2.2.2.2.2 The instantaneous [training in terms] of nonduality “W hen, during the waking state, in the m anner of apprehender and appre hended being different, they not see a dream as the apprehended and the seeing o f the dream as the apprehender, all phenom ena are seen as phen om ena that are just like the apprehen der and the apprehended in a dream not being 360 Groundless Paths different.” Thus, the true reality of phen om ena—apprehender and appre hended not being tw o—is realized in just a single instant.734 [The sutras state]: W hen engaging in the mother, bodhisattvas not see a dream , nor they see the seeing of a dream 735 In this way, these four instants are m erely divisions in term s o f isolates of th e m anner of the instantaneous seeing o f the single wisdom at the end of th e continuum , but they not have different natures.736 {410} In the instant of bringing the path w ithout clinging to its end, All dh a rm a s of the path w ith o u t clinging are m anifested A nd the true reality o f [all] knowable phenom ena w ithout clinging is seen, W h ich is explained as this path of com pletion of the children of th e victors [This completes] the general topics o f the seventh chapter, the chapter of the instantaneous [training] 2.2.2.2.1.2.3 D etailed ex p lan atio n o f the b ran ch es o f th e d h a rm a k a y a (the fru itio n o f having eng aged [in th e trainings]) This has tw o parts: 1) The general [topic] 2) The m eaning o f the branches 2.2.2.2.1.2.3.1 T he gen eral topic This has tw o parts: 1) [The nature of] the kayas (the agents) 2) The nature of enlightened activity (their activity) 2.2.2.2.1.2.3.1.1 [The n a tu re of] th e kayas (the agents) This has two parts: 1) The enum erations o f the kayas 2) Their natures 2.2.2.2.1.2.3.1.1.1 T he en u m e tio n s o f the kayas This has four parts: 1) [The division] into two 2) [The division] into three Translations: The General Topics 361 3) [The division] into five 4) The division into four 2.2.2.2.1.2.3.1.1.1.1 [The division] into two The Ratnavalx [says]: This rüpakáya o f the Buddha Originates from the accum ulation of merit The dharm akaya, in brief, O king, originates from the accum ulation o f w isdom 737 The Yuktisastiká [states]: T h roug h this merit, m ay all beings G ather the accum ulations o f m erit and wisdom, A nd then attain the tw o genuine [káyas] T hat arise from m erit and wisdom 738 Thus, [Nágárjuna] sum m arizes [the káyas] into tw o—the suprem e dharm akaya and rüpakáya {411} Likewise, the Uttaratantra [says]: O nes own welfare and the welfare o f others consist o f the ultim ate káya And the seeming káya that is based on it, respectively.739 Thus, it teaches the svábhávika[káya] as the ultim ate káya (ones ow n welfare) and the tw o o f sám bhogikakáya and nairm ánikakáya as the seem ing káya (the welfare o f others).740 2.2.2.2.1.2.3.1.1.1.2 [The division] into three The M aháyánasütralamkára [states]: O ne should know that the buddhakáyas Consist o f the three káyas T hrough these three káyas, the welfares O f oneself and others, including their foundation, are taug ht.741 Thus, it says that the sámbhogikakáya represents the welfare o f oneself; the nairm ánikakáya, the welfare o f others; an d the svábhávikakáya, the fo u n d a tion o f these two The Uttaratantra [says]: 362 Groundless Paths Its division is its m anifestation as three Kâyas, such as the svàbhàvika[kàya], W hich are characterized by the dharm as that are the qualities O f profundity, vastness, and m agnanim ity.742 [In his Kayatrayastotra,] noble N àgàrjuna praises the three kàyas by su m m arizing th em as the tria d of dharm a[kàya], sàmbhogika[kàya], and nairmànikakàya 2.2.2.2.1.2.3.1.1.1.3 [The division] in to five The Prasphutapadâ explains that the kàyas are divided into five—the sàmbhogikakàya is divided into tw o by [speaking of] the great sàm bhogika kàya (which serves as the basis o f w isdom as explained and appears solely to bodhisattvas on the tenth bhùmi) and labeling the nairm ànikakàya that appears to those who dwell on the first bhûm i and so on as the sàm bhogikakàya O r the nairm ànikakàya is divided into the m atured and the nonm atured.743 The Durbodhâlokâ also explains five kàyas by dividing the nairm ànikakàya into two.744 {412} M aster M añjusrlklrti holds that [the kàyas] are five—the triad o f sàmbhogikakàya, dharm akàya, and w isdom kàya and the tw o rûpakàyas.745 M aster Lilavajra asserts them as five [by dividing them into] the svàbhàvika[kàya], the sàmbhogika[kàya], the m atured [kàya], the nairm ànika[kàya], and the dharm akàya.746 2.2.2.2.1.2.3.1.1.1.4 T h e division in to fo u r This is the position of m aster H aribhadras Abhisamayàlamkàràlokà and Vivrti and those who follow these [texts] It will be explained [below] 2.2.2.2.I.2.3.I.I.2 T he n atu res o f the kàyas This has two parts: 1) The kàyas 2) The wisdoms 2.2.2.2.1.2.3.1.1.2.1 T he kàyas This has four parts: 1) The svàbhàvika[kàya] 2) The wisdom [kàya] 3) The sàmbhogika[kàya] 4) The nairm ànikakàya 2.2.2.2.1.2.3.1.1.2.1.1, T he svàbhàvikakàya [Uttaratantra 11.45-46 explains that] (1) since [the svàbhàvikakàya] is free from the triad of arising, ceasing, and abiding, it is unconditioned (2) Since it Translations: The General Topics 363 is indivisible from th e dharm as that are th e qualities, it is indivisible (3) Since it is w ithout the duality o f a p p re h en d e r and apprehended , it has relinquished the two extremes (4) Since it is liberated from the triad o f afflictive, cognitive, and obscurations o f m editative absorption, it is free from adventitious stains (5) Since it is n aturally pure, it is stainless Since it is not an object o f concep tions, it is nonconceptual Since it is the object o f buddhas, it is the object o f yoga T hrough sum m arizing the last three [characteristics] as the defining characteristic o f luminosity, it has five defining characteristics.747 Uttaratantra [11.47-48] explains that it is endow ed w ith five ultim ate quali ties (1) Since it is vast, it is unfathom able (2) Since it is beyond counting, it is incalculable (3) Since it is not an object o f dialectics, it is inconceivable (4) Since only buddhas possess it, {413} it is an absolute unity (5) Since it has relinquished all latent tendencies w ith o u t exception, it is pure T hro ugh the last tw o of these qualities and the th ird defining characteristic [above], it is also refuted th a t this [káya] exists in those on the paths o f learnin g or those w ho have n ot entered the path [The Buddha] stated not only once th a t this káya is the very n ature o f the m ind that has the character o f a total change o f state th roug h the pow er of having cultivated the path Therefore, to assert th at it is some other unconditioned phenom enon that is not suchness does no t accord w ith any M adhyam aka o r M ere M entalist [positions] It m ay be said, “If it is asserted as suchness since this [suchness] m ust exist prim ordially, the svábhávikakáya would exist at the tim e of the g ro u n d ” This flaw would equally apply to an unconditioned phen om enon th at is not suchness For if suchness [(or any other uncond itioned phenom enon, for th at m atter)] is not held to [exist] from the tim e o f the g rou nd onw ard, this simply comes dow n to the [absurd] consequence that it is n ot unconditioned 2.2.2.2.1.2.3.1.1.2.1.2 The wisdom káya It consists of the u n contam inated m inds and m ental factors of the bud d h ab h ü m i that will be explained in the text and represents the d o m in an t condition o f the tw o rüpakáyas.74* 2.2.2.2.1.2.3.1.1.2.1.3, The sámbhogikakáya It is endowed w ith five distinctive features— ( l) - ( ) the display o f káyas, the uttering o f speech, and the activities o f m in d [all] being uninterrupted, (4) lacking im aginary form ations w ith regard to these, an d (5) displaying in m any [forms], but n ot existing in that way The Uttaratantra [says]: In term s o f instructions, display, uninterrupted Activity, lacking form ations, {414} ... uncond itioned phenom enon, for th at m atter)] is not held to [exist] from the tim e o f the g rou nd onw ard, this simply comes dow n to the [absurd] consequence that it is n ot unconditioned... prim ordially, the svábhávikakáya would exist at the tim e of the g ro u n d ” This flaw would equally apply to an unconditioned phen om enon th at is not suchness For if suchness [(or any other... that the sámbhogikakáya represents the welfare o f oneself; the nairm ánikakáya, the welfare o f others; an d the svábhávikakáya, the fo u n d a tion o f these two The Uttaratantra [says]: 362 Groundless