Translations: A W o r d C o m m entary 439 2.2.1.2.1.2.1 T he b ranches o f th e p a th Eclipsing th e gods th ro u g h light So as to m ake th e m suitable, Definite object, pervasiveness, N ature, a n d its activity [II.1] This has two parts: 1) The supports for the arising o f the knowledge o f the path 2) The distinctive features o f the knowledge o f the path that is su pported [by them ] 2.2.1.2.1.2.1.1 T he su p p o rts fo r th e arising o f th e know ledge o f th e p a th T h ro u g h the natural light of the Tathagata, the m aturational light o f th e gods and so on is eclipsed th ro ugh outshining it T hro ugh this, {513} he makes them supports that are suitable for the arising of the knowledge o f the path He establishes them as vessels for the knowledge o f the path through overcom ing the pride that exists in gods about their beautiful forms, their being endow ed with light, and so on Therefore, this teaches that, [in the cases o f the beings] who com e after [said gods] too, the knowledge o f the p ath arises in such m ind stream s in w hich pride, faintheartedness, and so on are relinquished 2.2.1.2.1.2.1.2 T he distinctive features o f th e know ledge o f th e p a th th a t is su p p o rte d [by them ] This has three parts: 1) M anner o f arising 2) Nature 3) Function 2.2.1.2.1.2.1.2.1 M a n n e r o f arisin g As for its tem porary m a n n e r o f arising, its definite object means that [the know ledge o f the path] arises solely from the generation o f bodhicitta that consists of em ptiness with a heart o f com passion Ultimately, all beings (such as sravakas and pratyekabuddhas) are ta u g h t to be vessels for unsurpassable enlightenm ent Therefore, [the disposition] is the pervasive found ation [of the knowledge o f the path] 2.2.1.2.1.2.1.2.2 The n a tu re o f the know ledge o f the p a th The n a tu re of the knowledge o f the path is that [bodhisattvas], through hav ing gained mastery over the afflictions, engage in p ro m o tin g the welfare of sentient beings for as long as sam sara lasts 440 Groundless Paths 2 I.2 I.2 1.2.3 F u nctio n It gathers those sentient beings who have not gathered as the retinues [of bodhisattvas] a n d m atures a n d liberates those w h o have so gathered.887 {514} 2.2.1.2.1.2.2 T h e p a th th a t is e n d o w e d w ith these b n ch e s [This has three parts:] 1) [The knowledge o f the p a th of know ing th e p a th of] sravakas 2) [The knowledge o f the path o f know ing the path of] pratyekabuddhas 3) The knowledge o f the path o f know ing the path o f bodhisattvas 2.2.1.2.1.2.2.1 [The know ledge o f the p a th o f know ing the p a th of] ¿ravakas This has two parts: 1) The n ature o f the path 2) Its cause—the factors conducive to penetration 2.2.1.2.1.2.2.1.1 T he n a tu re o f th e p ath W ith in th e scope o f th e know ledge o f th e path, T h ro u g h n o t observing th e aspects O f th e fo u r realities o f the noble ones, This p a th o f the ¿ravakas is to be u n d e rsto o d [II.2] W ith in th e scope (that is, w ithin th e context) o f the know ledge o f th e path, th e aspects o f th e fo u r realities o f the noble ones (such as im perm anence) are to be know n th ro u g h the preparation (generating bodhicitta), the m ain pra c tice (not observing), and the conclusion (dedication) It is to be u n d e rsto o d that this is the knowledge o f the p ath of know ing the path o f th e ¿ravakas.888 I pay hom age to Venerable Maitreya 2.2.1.2.1.2.2.L2 The factors co nducive to p e n e tra tio n Since form an d so o n are em pty, By virtue o f th eir em ptinesses being undifferentiable, T his represents heat T h ro u g h n o t observing them , T his is asserted as having gone to the peak [II.3] T h e poised readinesses [arise] th ro u g h preventing Any abiding in th e m by w ay o f being p e rm a n e n t an d so on S tarting w ith the ten bhum is, T h ro u g h th e detailed teachings on no n ab id in g , [II.4] Translations: A W o rd C om m en ta ry 441 T h e sup rem e d h a rm a is explained O n the p a th o f the noble šrávakas.889 For w h a t reason is that? Because the B uddha, U p o n realization, d id n o t see an y p h enom ena [II.5] As for the cause for th e knowledge o f the path o f know ing th e p a th o f th e noble šrávakas arising in the m ind stream, it is the familiarization on the m aháyána path o f preparation with the aspects o f the four realities (such as im perm anence) through being em braced by the realization o f their lack o f real existence Since fo rm a n d so on are em p ty o f any respective natures of their own, th e ir em ptinesses are undifferentiable To focus by v irtu e o f this aspect re p re sen ts heat {515} [To focus on] form and so on th ro u g h the aspect of n o t o b se rv in g th e m as any respective natures o f their own is peak To focus on form and so on th ro u g h the aspect o f pre v en tin g a n y a b id in g in th e m by way of not observing th em as any distinctive features (being p e rm a n e n t, im p e r m anent, a n d so on) is poised readiness T h ro u g h th e detailed teachings in the sutras on n o t abid in g th ro u g h clinging to them , startin g w ith the te n b h u m is, the su p re m e d h a r m a is explained You m ay w onder, “F o r w h a t re a son is it th a t there is nothing to abide in th ro u g h clinging to th em ?” Because th e B u d d h a , u p o n finding the wisdom o f the realization o f all aspects, d id n o t see a n y p h e n o m e n a as being real This is [correct] because it is justified by virtue o f the a rg u m en t o f [real phenom ena] not being observed by a p er son w ho represents the [ultim ate source of] valid cognition w ith regard to all knowable objects.890 2.2.1.2.1.2.2.2 T he know ledge o f the p a th o f kno w in g th e p a th o f p raty e k a b u d d h a s This has three parts: 1) The distinctive feature o f the sup p o rt (those w ho travel [on this path]) 2) The nature o f the path (what is to be traveled) 3) Its cause—the factors conducive to penetration 2.2.1.2.1.2.2.2.1 The distinctive featu re o f th e s u p p o rt (those w ho travel [on this path]) This has tw o parts: 1) The actual distinctive feature 2) Rebutting disputes about it 2.2.1.2.1.2.2.2.1.1 T he actual distinctive feature They n o t need in stru ctio n s by others, Since th e y realize th e self-arisen by themselves 442 Groundless Paths This expresses the pro fu n d ity O f th e w isdom o f th e rhinos [II.6] Since the self-arisen (th e pratyekabuddhas), at th e tim e o f their last existence, realize [their enlightenm ent] by them selves w ithou t depending on o th ers, they n o t ne e d in stru ctio n s by o th ers W h a t is included in the w ord “also”891 is th a t they not need to teach others [either] Therefore, the w is d o m o f th e rhinolike pratyekabuddhas {516} is a profound cognition (for, in m editative equipoise, it realizes the actuality that is not an object o f expres sion) and a pro fo u n d silence (during subsequent attainm ent, this [actuality] is not realized by others by virtue of the result reason th a t consists o f the speech [of pratyekabuddhas]) T his expresses the p ro fu n d ity [of this w isdom ].892 2.2.1.2.1.2.2.2.1.2 R eb utting disputes ab o u t it In certain ones w ho wish to h e a r C ertain topics in certain ways, Even w ithout words, these very topics Will ap p e a r in th e m accordingly [II.7] Y ou m ay wonder, “Being w ithout words precludes teaching th e dharm a, so h o w they teach th e dh arm a w ithout w ords?” In certain ones to be guided w ho wish to h ea r c e rta in topics to be expressed in ce rta in ways according to their respective interests, even w ith o u t w o rd s that express [them] and [with out] topics to be taught, these very [topics] to be expressed will ap p e a r in the listeners according to how they wish to listen [to them ] Therefore, being w ith o u t w ords does not preclude teaching the d harm a.893 2.2.1.2.1.2.2.2.2 T h e n a tu re o f t h e p a t h (what is to be traveled) T h ro u g h the conceptions ab o u t app reh en d ed referents being relinquished, T h ro u g h the a p p re h e n d e r n o t being relinquished, A nd th ro u g h th e fo u n d atio n , the p a th o f the rh in o s Should be u n d e rsto o d to be encom passed [II.8] T h ro u g h th e conceptions of clinging to external a p p re h e n d e d referents being relinquished (due to realizing that w hat is apprehended externally is without nature), th ro u g h the conceptions o f clinging to the real existence of what appears as the subject—the a p p re h e n d e r—not being relinquished (due to not realizing th a t internal cognition is w itho ut nature), a n d th ro u g h the distinctive feature of the basis of phenom ena (the disposition) on which this Translations: A W ord C o m m entary 443 path is founded, [the path o f the pratyekabuddhas] is m ore em inent than the path of the sravakas Therefore, the very w isdom of th e p a th o f th e rh in o s s h o u ld be u n d e rs to o d to be encom passed by these three [features].894 2.2.1.2.1.2.2.2.3 Its cause—th e factors co nducive to p e n e tra tio n T he aspect o f p o in tin g o u t th a t im p u ta tio n s D o n o t c o n tra d ict th e n a tu re o f p h en o m e n a Represents heat Peak is distin g u ish ed by Form a n d so on being w ith o u t decrease a n d so on [II.9] Since fo rm a n d so on are n o t a p p re h e n d e d By v irtu e o f th e em p tiness o f th e in te rn a l a n d so on, This is poised readiness T he su p re m e d h a rm a consists O f th e aspects o f fo rm a n d so o n being w ith o u t arising a n d so on [11 10] {517} (1) [To focus] through the aspect o f p o in tin g o u t th a t im p u ta tio n s of nam es are neither rejected n o r c o n trad ict th e n a tu re o f p h e n o m e n a re p re sents heat (2) [To focus] th rough the aspect of being distinguished (that is, specified) by fo rm a n d so on b eing w ith o u t increase, decrease, a n d so on is peak (3) [To focus] th rough the aspect of n o t ap p re h e n d in g form a n d so on by virtue o f their being the em ptiness o f the in tern al a n d so o n is poised re a d iness (4) T he sup rem e d h a rm a is what is to be realized through the aspects o f form a n d so on being w ith o u t arisin g a n d so on Thus, by virtue o f focusing th ro u g h said [four] aspects, according to their order, on the focal objects that are the four realities, the four factors conducive to penetration arise.895 2.2.1.2.1.2.2.3 T h e know ledge o f th e p a th o f k n o w in g the p a th o f b o d h isattv as This has two parts: 1) The path o f seeing 2) The path o f familiarization 2.2.1.2.1.2.2.3.1 T he p a th o f seeing This has two parts: 1) Brief in tro d u ctio n o f its nature 2) Detailed explanation o f the aspects o f the m a n n e r o f familiarization 2.2.1.2.1.2.2.3.1.1 B rief in tro d u c tio n o f its n a tu re T h ro u g h fo u r m o m e n ts o f readiness a n d cognition For each o n e o f th e realities, ... 3) The knowledge o f the path o f know ing the path o f bodhisattvas 2.2.1.2.1.2.2.1 [The know ledge o f the p a th o f know ing the p a th of] ¿ravakas This has two parts: 1) The n ature o f the. .. aspects o f th e fo u r realities o f the noble ones (such as im perm anence) are to be know n th ro u g h the preparation (generating bodhicitta), the m ain pra c tice (not observing), and the conclusion... teach others [either] Therefore, the w is d o m o f th e rhinolike pratyekabuddhas {516} is a profound cognition (for, in m editative equipoise, it realizes the actuality that is not an object o