734 Groundless Paths above, are only the sphere o f bodhisattvas on the great bhüm is—they are hard to understand in just the way they are 433 In this context, SZB (pp 5-1 6) quotes the sütras, saying, “Bodhisattvas should know all paths, give rise to all paths, and go beyond all paths” (CZ, p 518) The paths to be known by bodhisattvas are the three paths o f šrávakas, pratyekabuddhas, and bodhisattvas The path to give rise to is the bodhisattva knowledge o f the path o f realizing that said three paths are unarisen or unobservable The paths to go beyond are the paths o f the limited realizations and relinquishments o f šrávakas and pratyekabuddhas as well as the respectively preceding paths o f bodhisattvas Here a bodhisattvas knowledge o f knowing the path o f šrávakas is the familiariza tion with the sixteen aspects o f the four realities (such as impermanence) through not observing them and being free from the thirty-two superimpositions More specifically, the sixteen aspects o f the four realities free from the sixteen superimpositions o f permanence and so on represent the path o f šrávakas to be known The cognitive aspect o f realizing said aspects in a nonbserving manner, or the path that is also free from the superim positions o f impermanence and so on, represents the path to give rise to Thus, the limited realizations and relinquishm ents o f the path o f šrávakas represent both the path to be known and, through realizing it in the m an ner o f nonobserving, the path to go beyond The path to give rise to is the path free from the thirty-two superimpositions that has the cognitive aspect o f nonobservation and includes the realizations and relinquishments o f šrávakas The sam e applies to the knowledge o f the path o f pratyekabuddhas 434 Skt šalya can refer to any sharp weapon (such as spears, darts, arrows), anything tor m enting or causing pain (such as thorns or stings), or any extraneous substance lodged in the body and causing pain (such as splinters, pins, or stones in the bladder) The Tibetan has “pain” (zugmgu) throughout 435 PSD has rang du mi gnas , but LSSP’s ring du mi gnas makes m ore sense here 436 MCG (fol 58a.6-58b 1) says that this threefold d ivision com es from Rongtón 437 MCG (fols 57b.6-58b.5) glosses som e o f the above aspects differently: (1) arising from conditions; (2) being under the sway o f karma and afflictions; (4) sufferings ow n nature not being established as any identity; (5) craving as the cause o f suffering being like a disease; (6) like evil, being the immediate condition for one’s next rebirth; (10/17) destroying a continuum; (12/19) disintegrating momentarily; (2 )-(2 ) being delivered from the factors to be relin quished; (30) being the path to nirvána; (31) being appropriate as the direct rem edy for the seeds o f the afflictions; (32) directly realizing the true nature o f mind; and (33) absolutely terminating suffering These thirty-three aspects o f the four realities in the prajñápáramitá sütras and their sixteen aspects in the abhidharma differ only in terms o f being classified in m ore or less detail, but accord in their meaning 438 PGSD (pp 155-58) identifies the three paths to be known through the bodhisattva knowledge o f the path as follows The type o f realization that is the realization o f personal identitylessness and the path o f the šrávakas as what is to be known are equivalent It is divided into three—the path o f the šrávakas as what is to be known that exists in the m ind streams o f šrávakas, pratyekabuddhas, and followers o f the maháyána, respectively Likewise, the type o f realization that is the realization o f phenom enal identitylessness in term s o f the apprehended and the path o f the pratyekabuddhas as what is to be known are equivalent It is divided into tw o —the path o f the pratyekabuddhas as what is to be kn ow n that exists in the m ind streams o f pratyekabuddhas and followers o f the maháyána, respectively The type o f realization that is the realization o f phenomenal identitylessness in terms o f the apprehender, the path o f the maháyána as what is to be known, and the realization o f the maháyána are equivalent Though the type o f realization o f the šrávakas is necessarily the path o f the šrávakas as what is to be N otes 735 known, th e path o f th e éràvakas as what is to be known is n o t necessarily th e type o f realization o f the éràvakas; for example, though the knowledge in the m ind streams o f noble bodhisattvas represents the path o f the éràvakas as what is to be known, it is not the type o f realization o f the éràvakas Therefore, the type o f realization o f the éràvakas is m erely the type o f realization that is the realization o f personal identitylessness, and the same goes for the pratyekabuddhas However, it is not contradictory to take the path o f the éràvakas as what is to be known and the type o f realization o f the éràvakas on the one hand and the path o f the pratyekabuddhas as what is to be know n and the type o f realization o f the pratyekabuddhas on the other hand as being equivalent, respectively, and then to say that either one o f these two is not necessarily either the path o f the éràvakas or the path o f the pratyekabuddhas As for the m anner o f noble bodhisattvas k now ing said paths, in terms o f the m anner o f k now ing that these paths exist in the m ind streams o f others, it is held that the dharma vision that is the realization in the m ind streams o f noble bodhisattvas directly k n ow s the natures, focal objects, aspects, and manners o f arising o f the types o f realization o f realizing identitylessness that exist in the m ind stream s o f other persons For the dharma vision o f su ch bodhisattvas is able to directly k n o w all the divi sions o f the faculties o f those noble persons w hose m ind streams are equal or inferior to these bodhisattvas In terms o f bodhisattvas know ing said paths in their ow n m ind streams, during subsequent attainment they directly know the types o f realization o f realizing personal identity lessness by way o f experiencing them in their ow n m ind streams During meditative equipoise, in the m anner o f nonobserving, they know that the types o f realization o f realizing personal identitylessness lack real existence because AA II.2b says, “Through not observing the aspects ” The definition o f the k n ow led ge o f the path (the cognizing subject) is “the k n ow led ge o f the mahàyàna noble ones o f realizing the principles o f the paths o f the inferior yànas, just as they are, and then being skilled in generating the qualities o f these types o f realization in the manner o f the lower being incorporated in the higher.” Its instances consist o f all paths o f mahàyàna noble ones As for how the éràvaka knowledge o f the path is taught in the sütras and the AA, in the relevant passages o f both the sütras and the AA both the path o f the éràvakas as what is to be know n and the knowledge o f the path are taught explicitly because said passages explicitly teach both the types o f realization that consist o f directly realizing the sixteen aspects o f the four realities (AA II.2acd) and the knowledge o f the path (the cognizing subject)— the path o f directly realizing that this very path lacks real existence ( AA II.2bd) In the sütras (CZ, p -5 ), th e knowledge o f th e path as th e cognizing subject is taught explicitly by th e statement that it is end ow ed with three distinctive features—m entally engaging in the knowledge o f all aspects (preparation), nonobservation (main practice), and dedicating the roots o f virtue for perfect enlightenm ent (conclusion) The path o f the éràvakas as what is to be know n is explicitly taught by “im permanence, suffering ” in this sütra passage A m on g the two types o f the path o f the éràvakas as what is to be know n, the one in the m ind streams o f éràvakas and pratyekabuddhas is taught implicitly and the o n e in the m ind streams o f bodhisattvas is taught explicitly In brief, the mahàyàna path o f seeing is the knowledge o f the path o f k now ing the path o f the éràvakas For it is the knowledge o f mahàyàna noble ones o f realizing, in order to take care o f those to be guided w ho have the éràvaka disposition, the principles o f the focal objects and aspects o f the path o f the éràvakas, just as they are, and then being skilled in generating the qualities o f this type o f realization in the m anner o f the lower being incorporated in the higher 439 PGSD (p 163) has “the subdivisions o f karma, that is, causes and results.” 440 PGSD (p 165) says that, according to the Abhidharmasamuccaya (D 4049, fol 10b -2), it is by virtue o f their former aspiration prayers that pratyekabuddhas are definitely only reborn in the desire realm 441 D4037, fol 6b 3-4 736 Groundless Paths 442 PGSD (p 165) says that the four fruitions o f the šrávakas (stream-enterers and so on) are not presented for the pratyekabuddhas because the prajñápáramitá sütras enumerate the latter separately from the former 443 D4090, fol 159b.2 444 PGSD (p 164) adds m ostly remaining in silence as the abiding o f speech 445 PGSD (pp 164-65) says that pratyekabuddhas first examine, through their supernatural knowledge, whether there is som e benefit for others in their going to towns and villages on alms rounds W hen they go there, through their miraculous powers they instill confidence in those who lack it and establish those with confidence in the higher realms and nirvana Also, through their supernatural knowledge, they know the different faculties o f the beings to be guided and, by virtue o f their former aspiration prayers, teach the dharma by way o f various physical dis plays that accord w ith the respective thinking o f said beings, thus being able to bring forth in these beings the realizations that they wish for This manner o f teaching is their predominant one, but it is not the case that pratyekabuddhas absolutely never teach the dharma with words 446 D4090, fol 159b.5 447 D4092, fol 324a.2 PGSD (pp 158-68) defines pratyekabuddhas as “those w hose m ind stream is end ow ed with the clear realization o f the m iddling yána—ascertaining the ultimate view that consists o f personal identitylessness plus the phenom enal identitylessness in terms o f the apprehended.” The pratyekabuddha disposition o f rhinolike pratyekabuddhas is certain from the beginning and their faculties are sharp, while the pratyekabuddha disposition o f group practitioners is not certain and their faculties are dull Therefore, the former progress swiftly through the path o f the noble ones, while the latter so more slowly Unlike for rhinolike pratyekabuddhas, for group practictioners it is possible to have been either ordinary or noble šrávakas (that is, stream-enterers and once-returners) before As for which šrávaka persons can becom e pratyekabuddhas, according to the Vaibhásikas (Abhidharmakoša VI.19ab and 23cd) šrávakas can enter the maháyána up through the level o f peak o f the šrávaka path o f prepara tion, but not thereafter They still can b ecom e pratyekabuddhas on the lesser and m edium levels o f poised readiness o f the šrávaka path, but not on the level o f great poised readiness For im m e diately after great poised readiness, they attain the supreme dharma and right after that, they attain their path o f the noble ones, after which they d o not enter other yánas According to the Mere Mentalists, even šrávaka stream-enterers and once-returners can enter the pratyekabud dha path, but nonreturners cannot because they not take rebirth in the desire realm through karma and afflictions anymore According to the Mádhyamikas’ ow n system, šrávakas can enter the pratyekabuddha path even after having becom e nonreturners because it is possible for šrávakas with uncertain disposition who have relinquished the ninth degree of the afflictions o f the desire realm and are on the path o f familiarization to study and reflect on phenom enal id en titylessness in term s o f the apprehended under the influence o f a pratyekabuddha spiritual friend About the path on which šrávakas becom e pratyekabuddhas, the proponents o f entities say that šrávakas enter the pratyekabuddha path on the remaining paths beyond the respective šrávaka paths that they have already gone through For šrávakas and pratyekabuddhas differ merely in respectively having sharper and duller faculties, but are otherwise alike in belonging to the inferior yána According to the Madhyamaka system, šrávakas must enter the pratyekabud dha path on the pratyekabuddha path o f accumulation because the final clear realization o f phenomenal identitylessness in terms o f the apprehended m ust be p receded by its correspond ing path o f familiarization— continually familiarizing with said identitylessness that was already realized on the corresponding path o f seeing As for the m anner o f pratyekabuddhas progress ing on the path, there are three positions (1) According to the hínayána, rhinolike pratyekabuddhas gather the accumulations on the path o f accumulation for one hundred eons In their last life, they progress through the four dhyánas and, through relying on the highest Notes 737 form o f the fourth dhyána, accom plish the level o f heat up through the enlightenm ent o f term i nation and nonarising in a single session (Abhidharmakoša VI.24ab) The group practitioners m anifest pratyekabuddhahood in their last life without relying on a teacher, but while associat ing with pratyekabuddha com panions This is the explanation o f the Bàhyaka Vaibhàsikas, while the Kashmiri Vaibhàsikas assert only rhinolike pratyekabuddhas (2) The Abhidharmasamuccaya (D 4049, fol., 106b.3-7) says, “‘W h o are those in the pratyekabuddhayàna?’ They abide in the nature o f a pratyekabuddha being either certain or uncertain, are naturally o f m ed ium faculties, make aspiration prayers in order for themselves to attain liberation, have renunciation, are free from attachment, have the intention to becom e liberated, have the intention o f them selves b ecom in g fully and perfectly enlightened, practice the dharma in accordance with the dharma through focusing on the šrávakapitaka, either have not given rise to the factors conducive to penetration previously or have given rise to the factors conducive to penetration previously, and either have not attained [šrávaka] fruitions previously or have attained such fruitions previously In any case, in the absence o f buddhas, they m anifest the path by themselves and, as rhinolike ones, becom e pratyekabuddhas by living alone, or reach the end o f suffering as group practitio ners.” In brief, this teaches the four distinctive features o f the disposition in which pratyekabuddhas abide, their path (prajňá and means), their focus as their support, and their m anner o f progressing on the path (3) Our ow n u n com m on system says that pratyekabuddhas, partly similar to the m anner o f bodhisattvas progressing on the maháyána path, gather the accu m ulations during on e hundred eons in three equally lon g periods, w hich respectively consist o f the pratyekabuddha paths o f accumulation, preparation, an d seeing; the respective three phases o f their lesser and m edium paths o f familiarization; and the three phases o f their great path o f familiarization As for the relinquishment and realization of pratyekabuddhas, the Bodhisattvabhúmi (D 4037, fol b -4) h old s that there is no difference between them and the šrávakas, which is also asserted by Bhàvaviveka in his Tarkajvâlâ (D3856, fol 169b.3-4) and by others However, in the AA there is a difference in that šrávaka arhats are end ow ed w ith the final realization o f personal identitylessness and pratyekabuddha arhats, with the final realization o f phenom enal identitylessness in terms o f the apprehended The identification o f the path o f the pratyekabuddhas as what is to be known, the m anner o f knowing it, and the pertaining k n o w l edge o f the path as the cognizing subject are to be understood in analogy with the know led ge of the path o f the šrávakas above As for the m anner in w hich the k n ow led ge o f the path o f pra tyekabuddhas is taught in the AA and the sütras, the path o f pratyekabuddhas that is en d ow ed w ith three distinctive features (relinquishing the conceptions about the apprehended, not relin quishing the conceptions about the apprehender, and having the disposition as the foundation; see AA II.8) is explicitly taught as the actual bodhisattva k now led ge o f the path that is the co g nizing subject o f directly realizing identitylessness, whereas the path o f pratyekabuddhas in their ow n m ind streams is taught implicitly A m on g said three features, (1) the one o f relin quishing the conceptions about the apprehended (“Form is neither profound nor subtle ” [CZ, p 210]) m eans that pratyekabuddhas, on their ow n path, realize that outer referents (the apprehended) lack real existence and thus are able to relinquish the clinging to their real exis tence, including its seeds (2) As for the feature o f not relinquishing the conceptions about the apprehender (“Those w h o listen to the dharma from m e should wish to be like an illusion ” [CZ, p 210]), though pratyekabuddhas realize outer referents (the apprehended objects) to be illusionlike, on their ow n path they are not able to cut through the superim positions o f clinging to the real existence o f the m ind as the cognizing subject (3) The distinctive feature o f the dis p osition as the foundation is tw ofold — (a) the persons on the path who are the psychophysical supports and (b) the disposition that is the nature o f phenomena, (a) A m on g the six kinds o f persons m entioned in the sütras (CZ, p 212), “irreversible bodhisattvas” refers to those on the path o f preparation; “persons w ho have reached sound views,” to bodhisattvas on the first fifteen m om en ts o f the path o f seeing; “arhats,” “those w ho have terminated the contam inations,” and “those w ho have fully completed their intention,” to bodhisattvas on the sixteenth m om ent o f 738 Groundless Paths the path o f seeing—the subsequent cognition o f the reality o f the path (in due order, they receive these three names because they relinquished all factors to be relinquished through see ing, relinquished the afflictions o f the three realms, and com pletely attained the types o f realization o f the path o f seeing); and “those who attended to the victors o f the p a s t ,” to bodhisattvas on the path o f accumulation The phenom enal identitylessness in terms o f the apprehended is som ething that is to be known directly by bodhisattvas for the sake o f others, but since they not familiarize with this realization in a continuous manner, those on the path o f familiarization are not explicitly taught in the sütras (b) As f or the disposition that is the nature o f phenom ena (exemplified through the magically created flowers o f the gods [CZ, p 214]), though magically created flowers lack any arising by their nature, on th e level o f seem ing reality it appears that they arise in distinct areas and at distinct times Likewise, the dharmadhàtu o f mind’s luminosity w ith stains represents the feature o f the disposition as the foundation, which is illustrated by the examples o f its temporary functioning as the foundation o f practice In brief, the mahàyàna path o f seeing is the knowledge o f the path o f knowing the path o f pratyekabud dhas For it is the knowledge o f mahàyàna noble ones o f realizing, in order to take care o f those to be guided who have the pratyekabuddha disposition, the principles o f the focal objects and aspects o f the path o f the pratyekabuddhas, just as they are, and then being skilled in generating the qualities o f this type o f realization in the m anner o f the lower being incorporated in the higher MCG (fols 60b.2-61a.2) says the following on self-arisen w isdom in the context o f the knowledge o f the path o f pratyekabuddhas (AA II.6) If the wisdom o f pratyekabuddhas is self arisen, you may wonder, “Then the wisdom o f pratyekabuddhas would be without a cause,” or, “Since self-arisen w isdom has no cause, it is not suitable to be accom plished through the path, or it would manifest even without having cultivated the path.” Such w isdom in which all reference points have subsided does not m anifest without having relied on the prajnàpàramità o f the path that consists o f the poised readiness for profound actuality because said w isdom does not appear before by virtue o f being obscured by adventitious stains Let alone the ultimate self-arisen w is dom that is inseparable from the nature o f phenom ena, even the wisdom s o f suchness being pure o f obscurations to certain degrees that are attained through the inferior yànas com e about due to the power o f their belonging to the class o f prajnàpàramità that consists o f the poised readiness (or the powerful m ind) for the actuality o f the limited emptiness o f eliminating views about entities Therefore, it is justified that pratyekabuddhas, by virtue o f the cause o f their hav ing familiarized with one-and-a-half o f the two kinds o f identitylessness before, realize these kinds o f identitylessness in their last lifetime despite their not being taught by others MPZL (pp 70-71 and 74) says that the paths o f the éràvakas and pratyekabuddhas as w hat are to be known are contained in the knowledge o f entities, while the clear realization o f knowing that these paths are unobservable is contained in the knowledge o f the path o f bodhisattvas In order to k now all paths for the sake o f taking care o f those to be guided with the three dispositions and in order to com plete all relinquishments and realizations o f the three yànas in their ow n mind stream, bodhisattvas know the true end through their profound prajnà o f realizing, without observing the three spheres, all paths o f the three yànas that make up the knowledge o f entities However, through the means that consists o f the com passion o f deliberately not relinquishing the afflictions (the nature o f their path), they not m anifest the true end in an ner Thus, through being embraced by these special means and prajnà, they give in their ow n mind streams, com plete the relinquishm ents and realizations o f all beyond limited paths, and also know the paths that are to be taught to those to untim ely m an rise to the path three yànas, go be guided with the three dispositions Therefore, it is this kind o f the knowledge o f the path that represents the distinctive feature o f bodhisattvas alone, while the paths that are to be know n by it (the paths that are in co m m on with éràvakas and pratyekabuddhas) are contained in the knowledge o f entities If this is not analyzed properly, one will not understand the p rofoun d intention o f the prajnàpàramità sütras ... to the real existence o f the m ind as the cognizing subject (3 ) The distinctive feature o f the dis p osition as the foundation is tw ofold — (a) the persons on the path who are the psychophysical... “those w ho have fully completed their intention,” to bodhisattvas on the sixteenth m om ent o f 738 Groundless Paths the path o f seeing? ?the subsequent cognition o f the reality o f the path (in... unobservable is contained in the knowledge o f the path o f bodhisattvas In order to k now all paths for the sake o f taking care o f those to be guided with the three dispositions and in order to com plete