Translations: The General Topics 129 will arise Therefore, since it functions as the basis fo r these two [(stains and qualities)], the nature o f p henom ena is asserted as the disposition.282 Thus, though [Mere M entalists and M àdhyamikas] agree in asserting the nature o f p henom ena as the disposition, they differ in respectively asserting or not asserting the basis o f purification o f the stains as being real Hence, their reasons fo r presenting the nature o f p h en o m en a as the disposition are not the same Consequently, the statem ents in the context o f M ere M entalism th a t the stains are prim ordially extinct are explained as merely referring to their not operating in the basic n a tu re since th ey are p roduced due to mistakenness But, unlike by the Nihsvabhàvavàdins, they are not explained as m ere nam es that are mentally im p u ted because th a t w ould m ean to mix the [two positions] That stains are w ithout extinction an d w ithout arising is the distinctive fea ture o f th e latter system Therefore, [Màdhyamikas] label th e m e re know ing that the factors to be relinquished are w ithout nature with the conventional term “relinquishm ent,” but not assert that the factors to be relinquished and their remedies are real as different substances, just as an illusory elephant defeats an oth er illusory elephant Furtherm ore, the [Mere Mentalist] presentation of som ething conditioned as the disposition is given by virtue o f its producing w hat is uncontam inated, while the explanation o f the nature o f phen om ena as the disposition pres ents the mere production of the qualities thro u gh focusing on the [nature of phenom ena] as th e disposition In this way, th e disposition [is understood to] serve as the disposition by w ay o f either being the causal condition or the object condition [for the production of the uncon tam in ated qualities].283 {114} 2.2.2.2.1.2.1.1.4.1.1.2.3 T h e divisions o f th e d isp o sition The Lafikàvatârasütra describes it as fivefold—the dispositions o f the three yânas, the uncertain disposition, and the cut-off disposition As fo r the last one, it m erely intends being difficult to be liberated, whereas it is impossible for the disposition to be cut off completely If the stains were not suitable to be relinquished, it would follow that they are the nature of the m ind and, in that case, it would be impossible to transcend samsara, just as fire and its heat are inseparable.284 2 2 I.2 I.I.4 I.I.2 T he h erm e n e u tic a l etym ology o f “d isp o sitio n ” The M ahâyânasütrâlam kàra says: —it is to be understood In the sense o f qualities being set free.285 130 Groundless Paths Accordingly, it is the disposition because the qualities arise and originate from it As for its synonyms, the Bodhisattvabhümi says: The disposition is also called “basis,” “displayer,” “cause,” “fo u n d a tion,” “abode,” “precursor,” and “m atrix.”286 2.2.2.2.1.2.1.1.4.L2 E x p lan atio n o f the d h a rm a s th a t are fo u n d e d [on it] — th e th irte e n practices This has two parts: 1) G eneral instruction on the thirteen practices 2) Particular explanation of the twelfth practice 2.2.2.2.1.2.1.1.4.L2.1 G en eral in stru c tio n on th e th ir te e n practices W hat is called “disposition” is the foundation of the thirteen practices—the six d h arm as of realization, th a t is, the dh arm as o f realizing identitylessness, which consist o f ( l ) - ( ) the four [factors conducive to] p en etratio n and (5 )(6) the two [paths of] seeing and familiarization; (7) the un in terru p ted path (the remedy); (8) the path of liberation (the relinquishm ent); (9) the c o m plete consum ption (that is, relinquishm ent) of th e conceptions o f factors to be relinquished and remedies; (10) prajñá w ith compassion that makes [bod hisattvas] not abide in either [samsàric] existence or peace; (11) th e p a th that is not in com m on with the disciples (the sràvakas);287 {115} (12) progressively accomplishing the welfare of others in accordance with their [karmic] for tune;288 and (13) the effortless operation of w isdom 289 2.2.2.2.1.2.1.L4.1.2.2 P articu lar ex plan atio n o f the twelfth p ractice To progressively accomplish the welfare o f others refers to establishing [those to be guided], in accordance w ith their respective [karmic] fortunes, on the paths o f the three yànas You m ay wonder, “T h ro u g h w hich m eans are they so established?” [This happens] by way of the four indirect intentions and the four intentions A critical analyis o f this has three parts: 1) The natures of intentions and indirect intentions 2) The difference betw een these two 3) Considering what expedient and definitive [meanings] are 1) The first one has two parts: a) Intentions b) Indirect intentions la) The M ahàyànasùtràlamkàra says: Intention should be k n o w n as fourfold In terms o f equality, another m eaning, Translations: The General Topics 131 A nother time, and also The thinking o f a person.290 Accordingly, am ong these four, a) the intention in term s o f equality refers to [saying] som ething like, “At that time, I was the completely perfect Buddha Vipasyi,” [which m eans that] the dharm akaya [of all buddhas] is equal.291 b) T h e intention in term s o f ano ther m eaning refers to saying som ething like, “All p h en o m en a lack a n atu re an d are w ith o u t arising” because this is not [to be taken] literally c) The intention in term s o f another tim e refers to [saying] som ething like, “Those who make the aspiration prayer to be born in Sukhavatl will be b o rn there,” {116} w hich in ten ds [to say] that, th o u g h th ey m ay no t be b o rn [there] im m ediately after having died, and transited [from, their present life], they [will be born there] at another time d) The intention in term s o f the th in k in g o f a person refers to som ething like praising certain roots o f virtue in some [people], while disparaging th em in som e [others] w ho content themselves w ith [only] small [am ounts o f said roots o f virtue] lb ) Indirect intentions The M ahdydnasutralam kara says: The indirect intention in term s o f introducing, The indirect intention in term s o f characteristics, T he indirect intention in term s o f a rem edy, A nd the indirect intention in term s o f tran sfo rm atio n —292 A ccordingly am ong these four, a) the indirect intention in term s o f in tro d u c ing refers to som ething like teaching th a t form and so on exist in order to relinquish the sravakas fear [of emptiness] for the sake o f introducing them into the teachings b) The indirect intention in term s o f characteristics refers to som ething like teaching that all p h e n o m ena lack a nature an d so on while intending the three natures H ere [the three natures] are explained as the lack o f nature by intending that the im aginary is [the lack o f nature in term s of] characteristics because it does not exist as a substance; the other-dependent is [the lack of nature in term s of] arising because it does n o t arise from itself, but arises from others; and the perfect [nature] is the ultim ate lack o f n ature because it is the ultim ate focal object o f ultim ate nonconceptual w isdom and does not exist apart from the other-dependent.293 c) As for the indirect intention in term s of a remedy, the M ahayanasutrdlamkdra says: 132 Groundless Paths C ontem pt for the b u d d h a or the dharm a, Laziness, complacency with little [achievements], Desirous and p ro u d behavior, Regret, and separation o f those who are indefinite {117} A re th e obscurations of sentient beings— The suprem e yána was ta u g h t as their rem edy.294 Thus, [this indirect intention] refers to som ething like teaching in order to overcome these eight flaws (1) [Statements with] the first [one am ong the above four] intentions are explained as a rem edy for contem pt for the b u d dha (2) As a rem ed y for co n tem p t for the scriptural d harm a, [the Buddha] said som ething like, “W h en having served and paid hom age to buddhas equal [in num ber] to the sands of the River Gafigá, the realization of the m aháyána arises freshly.” In the Mahaydnasamgraha, this is explained as [a statem ent with] an intention in term s of an oth er meaning In [Asvabhávas M ahay dnasamgr ahjopanibandhana, its m eaning is explained as a statem ent w ith the intention o f [referring to] an oth er m eaning than the scriptural [dharm a], that is, the dh arm a of the realization of the m aháyána (3) As remedies for the obscuration of laziness, [statements with] the intention of another tim e are explained, and [also statements] like, “Merely th rou g h p r o n o u n cin g th e n am e o f the Tathágata Vimalacandraprabha, unsurpassable enlightenm ent is certain.” (4) Something like despising generosity and so on for som e and praising th e m for others [is used] as a rem ed y for complacency w ith little [achievements] (5) Something like praising the excellences of cer tain buddhas [is used] as a rem edy for p ro u d behavior (6) To praise the riches in b u dd h a realms [is used] as a rem edy for desirous behavior (7) Som ething like [saying], “Those w ho harm buddhas and bodhisattvas progress to the higher realm s” [is used] as a rem edy for regret (8) Something like prophecies for šrávakas [about their buddh aho o d] and explanations on the single yána [are used] as remedies for the obscuration o f those w ho are indefinite [in their disposition] tu rn in g away [from the maháyána] {118} This [third indirect intention] as well as the [second] intention and the sec ond indirect intention are only asserted by th e M ere Mentalists d) Regard the indirect intention in term s o f transform ation as leading to another profound subject matter This corresponds to som ething like the fol lowing statement: Those who un d erstan d w hat lacks essence to have an essence, Dwell well in mistakenness, A nd are greatly afflicted by afflictions Will attain suprem e enlightenm ent.295 Translations: The General Topics 133 [Here] “essence” refers to m in d being distracted and to lack that is “w hat lacks essence.” “M istakenness” refers to the opposites o f [the four m istaken notions of] purity, happiness, perm anence, a n d a self “Afflictions” m eans being tired out by long-lasting austerities [In sum,] the [four indirect intentions] correspond to w hat the M ahdydnasutralam kdra says: W ith regard to Sravakas, the [three] characteristics, O vercom ing flaws, a nd also The profundity o f expressions, Indirect intention is fourfold.296 2) As for the difference between these two, the [M ahay anasamgrahjopanibandhana says: An intention is just som ething that one has in mind, b u t it is not an assertion in relation to an oth er person [who listens] An in d i rect intention is in relation to intro du cin g297 that very [statement] to a no ther person [who listens].298 Accordingly, an intention is [to be understood] from the point of view of dem onstrating a speaker’s thinking, th a t is, explaining separately [after a given statement] that w hat its explicit words say is not the intention of these words and thus [saying], “I said this by thinking about such and such.” An indirect intention is [to be understood] from the point of view of dem onstrating a purpose, [saying,] “The purpose o f not teaching in a straightforw ard m a n ner, but teaching in a rou n d a b o u t w ay o f speaking, is as follows.” For indirect speech or [speech] that speaks in riddles is roundabout Therefore, {119} intentions and indirect intentions are presented th ro u g h different ways o f presenting [what is intended] in a single passage o f expe dient m eaning, [corresponding to] the tw o [statements] “ [This was said] by intending such an d such” and “This was said for the sake o f such and such.”299 As for [the M ahayanasam grahopanibandhana saying that] an in te n tio n is not in relation to intro d u cin g an o th er person [to som ething], [it m eans that] its being presented as an in ten tio n is not from the point o f view of that However, since [said text’s explanation of] an indirect intention [contains the phrase] “th a t very [statem ent],” both [intention and indirect intention] are evaluated with regard to a single basis, just as the first and the last two [am ong the four] intentions [can] be explained as the ind irect intention in term s o f a remedy ... conducive to] p en etratio n and (5 )(6 ) the two [paths of] seeing and familiarization; (7 ) the un in terru p ted path (the remedy); (8 ) the path of liberation (the relinquishm ent); (9 ) the c o m ... as fourfold In terms o f equality, another m eaning, Translations: The General Topics 131 A nother time, and also The thinking o f a person.290 Accordingly, am ong these four, a) the intention... rem edy for regret (8 ) Something like prophecies for šrávakas [about their buddh aho o d] and explanations on the single yána [are used] as remedies for the obscuration o f those w ho are indefinite