A p p en d ix V III 649 8) The definition o f th e reco llectio n o f th e d h a rm a : rem em bering the v irtu ous d h a rm a as the cause for the n atu re o f the path being perfect 9) T he definition o f th e recollection o f th e sam gha: rem em bering the assem bly o f noble ones as the cause for the com panions on the path being pure 10) The definition o f th e recollection o f ethics: rem em b e rin g ethics as the basis for a p ure physical supp ort o f the path 11) T he definition o f th e recollection o f giving: rem em b erin g giving as the cause for the favorable conditions o f the path being complete 12) The definition o f th e recollection o f th e deity: rem em b erin g the deity as the dition that is the suprem e aid on the path 13) The definition o f th e serial tra in in g in th e n a tu re o f th e lack o f entity: the realization in m editative equipoise that [all phenom ena] have the natu re of b eing free from reference points T he fo u r p o in ts o f th e in sta n ta n e o u s tra in in g 1) The definition o f th e in sta n ta n e o u s [training] in te rm s o f n o n m a tu tio n : the clear realization o f vast means, the ultim ate accum ulation o f merit 2) T he definition o f th e in sta n ta n e o u s [training] in te rm s o f m a tu tio n : the clear realization o f p ro fo u n d prajna, the u ltim ate accum ulation o f wisdom 3) The definition o f th e in sta n ta n e o u s [training] in te r m s o f th e lack o f ch a r acteristics: the clear realization o f the ultimate fam iliarization w ith equality in union (the object) 4) The definition o f th e in s ta n ta n e o u s [training] in te rm s o f n on duality: the clear realization o f the ultim ate training in the lack o f dualistic appearances (the subject) T he fo u r p o in ts o f th e d h a rm a k a y a 1) The definition o f th e svabhavikakaya: the natu re o f p h en o m e n a with three distinctive features1267 th at is the u ltim ate relinquishm ent and realization (ones ow n welfare) 2) The definition o f th e sam bhogikakaya: the ultim ate rupakaya for the wel fare o f others, which possesses the five certainties 3) The definition o f the n airm anikakay a: the prod u ctio n o f various e m a n a tions th at guide [beings] and possess five distinctive features.1268 4) The definition o f th e en lig h ten ed activity o f th e dharm ak ay a: the u lti m ate fruition that consists o f the u n in terru p ted activity o f guiding those to be gu id ed th ro u g h [skill in] means Appendix IX: PGSDs presentation o f the disposition '269 This has two parts: 1) The disposition according to the pro p o n e n ts o f entities 2) The disposition according to the M âdhyam ikas The disposition according to the proponents of entities T he Vaibhâsikas assert th e disposition as being just the m ental factor o f lack ing attachm en t to sam sâric existence an d its enjoyments, w hich is fourfold (see PSD) T h e Sautrântikas identify it as th e m in d stream s potential that makes it suitable for u n c o n tam in a te d wisdom to arise, w hich is a more or less weak m ental seed in o rd in ary beings and d u rin g the path o f learning A m ong the M ere M entalists, Dignàga asserts the disposition as being the roots o f v irtu e th a t consist o f loving-kindness and prajnà at the tim e of the g ro u n d —his Prajnâpâramitàrthasamgraha says: Thus, the disposition whose n atu re is consciousness Has the character o f loving-kindness and p rajna.1270 Asanga holds that it is the potential w ithin the âlaya that makes it suitable for u n co n ta m in ated w isdom to arise The sütras say: The disposition o f bodhisattvas is their distinctive feature o f the six âyatanas, w hich has been obtained th ro u g h the nature o f p h e n o m ena since beginningless tim e and is continuing as such By w ay o f its synonym s, it is explained as the distinctive feature o f th e six âyatanas, the u n c o n tam in a te d seed, w hat makes it suitable for the obscura tions to be relinquished, a nd the latent tendencies for listening It is classified as tw o —the natu rally abiding disposition and the unfolding disposition 652 Groundless Paths The disposition according to the Mâdhyamikas This 1) 2) 3) has three parts: N ature Divisions Distinctive features 2.1 Nature This 1) 2) 3) has three parts Instances Definition Explanation o f the term 2.1.1 Instances The instances o f the disposition are the lucid awareness o f the m ental c o n sciousness in th e m in d stream o f sentient beings, th e tru e nature o f this, and the roots o f virtue that are em braced by the m otivation o f striving for enlightenm ent.1271 2.1.2 Definition The definition o f the disposition is “the b u d d h a disposition that, at the tim e o f the final m anifestation of its stainlessness, is to be newly labeled as ‘dharm akaya.’” 2.1.3 Explanation of the term This corresponds to the explanation in M ahâyânasütrâlam kâra III.4 (see PSD) 2.2 Divisions This has four parts: 1) Division in term s o f its instances 2) Division in term s o f the yânas 3) Division in term s o f its function 4) Particular division o f the sugata heart 2.2.1 Division in terms of its instances This has two parts: 1) The naturally abiding disposition 2) The unfolding disposition 2.2.1.1 The naturally abiding disposition This has tw o parts: 1) Definition 2) Division A p p en d ix IX 653 2.2.1.1.1 Definition The naturally abiding disposition is explained in three ways—in terms o f the isolates of (1) lucid awareness (the bearer of the nature of em ptiness), (2) em ptiness (the fo rm ers true nature), a n d (3) the d h arm a d h â tu (their unity) In term s o f (1), Uttaratantra 1.104c says: Likewise, the unco n tam in ated w isdom in beings is like honey N àg àrju n as collection o f praises says: Buddhas spring from a sound m in d at ease I bow to m y ow n m in d 1272 A nd Just so, w isdom in afflictions Stays w ithout a single stain.1273 In term s o f (2), the R atnaküta says: That in which there is n ot even the slightest conditioning is u n c o n ditioned T h a t which is un condition ed is th e disposition o f the noble ones By virtue o f its being equal to space, this d isposition is w ithout distinctions Since this disposition is the suchness o f p h e no m e n a at all tim es, it is p e rm a n e n t by virtue o f being the single taste o f [all] phenom ena In term s o f (3), the A vatam sakasütra says: O children o f the victors, what is called “the disposition o f b o d h i sattvas ' is to be com pletely devoted to the dh arm ad h âtu , w hich is as vast as the sky and naturally lum inous AA I.5cd speaks o f it as The fou ndation o f practice, W hose natu re is the dharm adh âtu Here the d h arm a d h â tu that is the unity o f lucidity and em ptiness, the sugata heart, and àlaya-w isdom 1274 are synonyms These exist at the tim es of the ground, the path, and the fruition The Ghanavyühasùtra says: The àlaya with various seeds Is the sugata heart and also virtue ... presentation o f the disposition '269 This has two parts: 1) The disposition according to the pro p o n e n ts o f entities 2) The disposition according to the M âdhyam ikas The disposition according... and the roots o f virtue that are em braced by the m otivation o f striving for enlightenm ent.1271 2.1.2 Definition The definition o f the disposition is ? ?the b u d d h a disposition that, at the. .. for the obscura tions to be relinquished, a nd the latent tendencies for listening It is classified as tw o ? ?the natu rally abiding disposition and the unfolding disposition 652 Groundless Paths