444 Groundless Paths The p ath o f seeing a n d its benefit Are explained w ith in the know ledge o f th e path [11.11] By way of teaching respectively four m o m e n ts o f readiness an d co gnition fo r th e four [realities] (the tw o contam inated realities and the two u n c o n ta m in a ted realities), th e p a th o f seeing w ith its qualities in this lifetime (such as irreversibility) a n d its benefit in other lifetimes (such as recollecting one’s [former] lifetimes) are explained w ith in the context o f th e know ledge o f the path.896 {518} 2.2.1.2.1.2.2.3.1.2 D etailed explanation o f th e aspects o f the m a n n e r of fam iliarization This has two parts: 1) Detailed explanation 2) Sum m ary 2.2.1.2.1.2.2.3.1.2.1 D etailed explanation This has four parts: 2.2.1.2.1.2.2.3.1.2.1.1 The fo u r aspects o f th e reality o f suffering Suchness a n d b u d d h a h o o d N o t b eing accepted as synonym s Because o f th e ir n o t existing as m u tu a l su p p o rt a n d su pported, Greatness, n o valid cognition, [11.12] N o m easure [II.13a] (1) Because th e actuality that is th e suchness o f th e reality o f suffering an d the b u d d h a h o o d (prajñápáram itá)897 that realizes it n o t exist as entities that are su p p o rt a n d su p p o rte d , respectively, said object and subject are n o t accepted as abiding in the form of m u tu a l synonym s in terms o f being one or different (2) Because the form and so on of the reality of suffering ultimately have the nature o f the dharm adhátu free from arising, abiding, and ceasing, they are great (3) Ultimately, a subject th at is a valid co g n itio n w hich verifies these is n o t observable either (4) Because the form and so on o f the reality of suffering have the n atu re o f the d h arm ad h átu th a t is im m easurable, just like space, they have no measure The four m o m ents of the reality o f suffering are implied by teaching said [four] aspects o f what is to be realized Translations: A W o rd C o m m en ta ry 445 2.2.1.2.1.2.2.3.1.2.1.2 [The fo u r aspects of] th e reality o f its origin N o extrem es, A scertaining th e fo rm a n d such O f on e w ho dwells in it to be b u d d h a h o o d , N o th in g to be a d o p te d o r to be discarded an d so on, [11.13] Love an d s o o n [II.14a] (5) Since th e form a n d so on o f th e origin [of suffering] lackanyreal nature, they n o t represent any extrem es o f perm anence, extinction, existence, or n o n existence (6) Since they, by virtue of having the nature898 of the d h arm ad h atu free from reference points, are inseparable [from it], the nature o f th e fo rm a n d such o f the origin [of suffering] are ascertained to be it, that is, the nature o f b u d d h a h o o d {519} (7) [Bodhisattvas] familiarize with the fact that there is n o th in g to be adopted, to be discarded, arising, or ceasing in all phenom ena o f the origin [of suffering] (8) They cultivate the four im m easurables (love an d so on) through being im m ersed in aspiring for their lack o f a real nature These are the four m om ents [of the reality] of the origin [of suffering] that are taught by said four aspects of w hat is to be realized, its benefit, and putting an end to falling into the extreme of existence and peace, respectively 2.2.1.2.L2.2.3.1.2.1.3 T he fo u r [aspects o f th e reality] o f cessation E m ptiness, A ttain in g b u d d h a h o o d , Laying h o ld o f all th a t is purified, E lim in ating all fears a n d diseases, [11.14] (9) The nature o f form and so on is the em p tiness o f being prim ordially em pty by nature.899 (10) [Bodhisattvas] a tta in the fruition o f b u d d h a h o o d th roug h the roots o f virtue that are equal to the d h a rm a d h atu by w ay o f their being inexhaustible and im m easurable (11) [Prajhaparam ita] lays h o ld o f all types o f purified remedial phenom ena (12) T h roug h this very prajhaparam ita, all outer harm (such as fears) and inner harm s (such as diseases) are elim inated These are the four m om ents of the reality o f cessation that are taugh t by said [four] aspects o f w hat is to be realized, the benefit and function o f attaining the fruition, an d the benefit o f elim inating outer and inner harm , respectively 446 Groundless Paths 2.2.I.2.1.2.2.3.1.2.1.4 The four [aspects of the reality] of the path T he grasping at n irv a n a being at peace, Being pro te c te d a n d so on by the b u d d h as, B eginning w ith n o t killing sentient beings, O neself ab id in g in th e p rin cip le o f the know ledge o f all aspects [11.15] A nd establishing se n tien t beings [in it], As well as d ed ic atin g g enerosity an d such For perfect en lig h ten m e n t [II 16ac] (13) [T hrough bodhisattvas realizing th a t all p h en o m e n a are w ithout nature,] th e grasping of clinging to [phenom ena] from form up th ro u g h n irv a n a is at peace (14) [Bodhisattvas] are protected, guarded, and sheltered by th e b u d d has and gods from the [three kinds of] h arm that arise from themselves, w hat are counted as [other] sentient beings, {520} or some conditions that are not these [first two factors], o r the three [kinds of] harm [through n o n v irtu ous actions] that will be experienced am idst the visible phenom ena [of this life], after [one] rebirth, or any other n u m b er [of rebirths] (15) B eginning w ith relinquishing the killing o f se n tien t beings, [bodhisattvas] them selves abide in the principle o f the know ledge o f all aspects an d also establish other s e n tie n t beings in it (16) T hro u g h the pow er o f love and the m indfulness o f wishing to m ake the roots o f virtue o f generosity a n d such inexhaustible, they dedicate [these roots] f o r p e rfec t enlig htenm ent These are the four m om ents [of the reality] o f the path th a t are ta u g h t by said four aspects o f clinging to objects being at peace, the benefit o f being protected by others, establishing oneself and others in virtue, and dedicating virtue for perfect enlightenm ent 2.2.I.2.I.2.2.3.I.2.2 S u m m a ry Are the m o m e n ts o f th e know ledge o f th e path [II.16d] T he above sixteen are th e m o m e n ts o f th e p a th o f seeing o f th e know ledge o f the path Illustrated by explicitly teaching such as the benefits in this and later lives that arise during subsequent attainm ent and so on, this is the teach ing that the path o f seeing will arise thro ugh having familiarized with the aspects o f the [four] realities in a nonreferential m an n er throug h the sixteen m om ents of m editative equipoise.900 Translations: A W o rd C o m m en ta ry 447 2.2.I.2.I.2.2.3.2 T h e p a th o f fam iliarization This has two parts: 1) The function o f the path o f familiarization 2) The actual path o f familiarization 2.2.1.2.1.2.2.3.2.1 T he fu n ctio n o f th e p a th o f fam iliarizatio n Being disciplined in every respect, bo w in g dow n In all respects, victory over the afflictions, Being in vulnerable to attacks, E nlightenm ent, a n d th e fo u n d a tio n fo r worship [11.17] {521} [The six functions o f the path o f familiarization consist of] (1) b eing disciplin ed in every respect due to m astering ones m in d in every respect, (2) bow ing dow n to all beings (such as spiritual friends) d u e to having overcome pride, (3) overpow ering th e afflictions o f oneself and others due to attaining powerful remedies, (4) consequently not being an object of others launching attacks, (5) perfect en lig h te n m e n t (the ultim ate fruition) being accomplished, and, (6) tem porarily, even the places w here those on the path o f fam iliar ization dwell functioning as fo u n d a tio n s to be w o rsh ip p ed A m ong the five [functions] that are included in ones own m in d stream and the one that is included in the m in d stream s of others, the first consist of four tem porary [functions] and one ultim ate one All four [tem porary functions] refer to being endow ed with inner and outer favorable conditions and relinquishing [inner and outer] attacks.901 2.2.1.2.1.2.2.3.2.2 T h e actual p a th o f fam iliarizatio n This has two parts: 1) The co n tam in ated [path o f familiarization] 2) The uncontam inated [path o f fam iliarization]902 2.2.1.2.L2.2.3.2.2.1 T he c o n ta m in a te d [path o f fam iliarization] This has three parts: 1) [The path o f familiarization as] aspiration 2) [The p ath o f familiarization as] dedication 3) [The path o f familiarization as] rejoicing 2.2.1.2.1.2.2.3.2.2.1.L [The p a th o f fam iliarizatio n as] asp ira tio n This has tw o parts: 1) The actual [path o f familiarization as aspiration] 2) Its benefit 448 Groundless Paths 2.2.L2.1.2.2.3.2.2.1.1.1 T he actual [path o f fam iliarization as aspiration] A sp ira tio n is to be u n d e rs to o d as threefold In term s o f one’s ow n welfare, th e welfare o f oneself a n d o thers, A nd th e w elfare o f others, each one o f th e m Being re g a rd e d as th re efo ld — [11.18] Lesser, m edium , a n d great D ivid ing these in to th e lesser o f the lesser a n d so on M akes th em threefold too Thus, it is asse rte d as tw enty-sevenfold [11.19] As their prim ary object o f aspiration, [bodhisattvas] greatly aspire for the pow er o f the fruitional m other and the m o th er who teaches the [former] (the scriptural prajnaparam ita) to accomplish the three welfares These are the aspiration in term s o f one’s o w n w elfare (for, during the subsequent attain m ents o f the seven im pure bhüm is, the seeds o f being p roud about oneself are not term inated yet), the aspiration in term s of the welfare o f b oth (for, on the eighth and ninth [bhümis], oneself a n d others are realized to be equal ity), {522} a n d the aspiration in term s o f th e welfare o f o th ers (for, on the ten th bhüm i, [one’s activity for] the welfare of others is partially similar to [the one of] a buddha) This threefold m ain division has nine subdivisions and becomes tw enty-sevenfold th ro u g h its further subdivisions.903 2.2.1.2.1.2.2.3.2.2.1.1.2 Its benefit Praise, eulogy, a n d la u d a tio n O n th e levels o f asp iratio n For p jn a p a m ita Are c onsidered th ro u g h a triad o f nines [11.20] T h e buddhas realize th e qualities o f th e bodhisattvas who cultivate said aspi rations, just as [these qualities] truly are Thus, [the b u d d h a s delight in and] proclaim them w ithout any superim position or denial [This proclam ation] consists of tw enty-seven [levels] (a tria d o f nin es)—praise on th e nine levels o f aspiration in terms of one’s own welfare, eulogy on the [nine] levels of aspiration in terms of both welfares, a n d laud ation on the [nine] levels of aspiration in terms o f the welfare o f others ... enty-sevenfold [11.19] As their prim ary object o f aspiration, [bodhisattvas] greatly aspire for the pow er o f the fruitional m other and the m o th er who teaches the [former] (the scriptural... in the principle o f the know ledge o f all aspects an d also establish other s e n tie n t beings in it (1 6) T hro u g h the pow er o f love and the m indfulness o f wishing to m ake the roots... having overcome pride, (3 ) overpow ering th e afflictions o f oneself and others due to attaining powerful remedies, (4 ) consequently not being an object of others launching attacks, (5 ) perfect