484 Groundless Paths 2.2.1.2.2.1.1.1.4.1.4.1 N ature The trainings as explained, which are m ade understood through said [four] defining characteristics, occur only in those in whose m ind streams the virtues that are conducive to liberation have arisen Therefore, these are taught [next] Being skilled in the full acco m p lishm ent O f signlessness, generosity, a n d so on, W ith in th is com plete realization o f all aspects, A re asserted as th e factors cond ucive to liberation [IV.32] Bodhisattvas who have not yet attained [the level of) heat [of the path o f preparation] indeed focus o n sentient beings, but are not able to exchange themselves for others since their focusing on the welfare o f others is weak It is through the [cognitive] aspect o f the prajna o f realizing em ptiness focusing on ph enom ena as being signlessness th a t they a re skilled in giving rise to the param itas (generosity, a n d so on) up throu gh the knowledge o f all aspects in their m ind streams [This skill] represents their factors condu cive to lib eration [In general, one speaks of] factors conducive to liberation because liberation is the distinctive feature o f freedom and [these factors] benefit a p art of it.964 2.2.1.2.2.1.1.1.4.1.4.2 D ivision This has tw o parts: 1) [Division in term s of] nature 2) Division in term s of m in d streams 2.2.1.2.2.1.i.1.4.1.4.2.1 [Division in te rm s of] n a tu re T hey are fivefold—th e confidence o f focusing o n th e B uddha a nd so on The vigor w hose sp h ere consists o f generosity a n d so on, The m in d fu ln ess o f the c o n s u m m a te in ten tio n , N onconcep tual sam adhi, [IV.33] A nd the p jn a o f know ing P h e n o m e n a in all aspects [IV.34ab] T h ey a re fivefold—(1) th e confidence o f focusing on the five unco ntam inated skandhas and the three [doors to] liberation o f th e b u d d h a s a n d bodhisattvas o f the three times in the m an ner of not focusing on them as being charac teristics, {563} (2) th e vig o r w hich has g enerosity an d so on as its sphere, (3) the m indfulness o f focusing on the c o n su m m a te in te n tio n o f not being Translations: A W ord C o m m en ta ry 485 separated from th e m o th e r and skill in m eans, (4) th e sam a d h i th a t is n o n ceptual about form and so on, a n d (5) th e p jň o f k now ing p h e n o m e n a in all aspects, b ut not focusing on them 965 2.2.1.2.2.1.1.1.4.1.4.2.2 Division in te rm s o f m in d stream s It is held th a t p e rfe c t e n lig h te n m e n t is easy to realize By those w ho are sharp, an d h a rd to realize by th e dull [IV.34cd] Perfect e n lig h te n m e n t is easy to realize by th o se w h ose confidence and so on a re sh arp or great, b ut perfect enlightenm ent is h a rd to realize by those in w hom [said factors] are d u ll or small.966 2.2.1.2.2.1.1.2 T he progressive fam iliarizatio n th ro u g h w hich th e special tra in in g arises in th e m in d stream This has three parts: 1) The tim e o f the arising o f the special training 2) The persons w ho are the supports for its arising 3) The progressive familiarization o f these persons 2.2.1.2.2.1.1.2.1 T he tim e o f the a risin g o f the special tra in in g The tim e o f the arising o f the special training in the [the phase of] th e factors conducive to penetration to penetration arise in those in whose m in d stream s liberation have arisen and who delight in the welfare [factors conducive to penetration] are taught [next] m in d stream consists of These factors conducive the factors conducive to o f others Therefore, the T he focal object o f h eat here Is p raised as b eing all sen tien t beings This is describ ed as ten aspects, Such as an e q u al m in d to w a rd s th em [I V.35] T h ro u g h oneself tu rn in g away fro m evil A n d abiding in generosity a n d so on, O n e establishes o th e rs in th ese two, Praises th em , a n d m akes th e m c o n fo rm , [IV.36] W h ich re p rese n t reaching the peak Likewise, poised readiness Is th e know ledge o f th e realities w ith in oneself a n d others The su p re m e d h a rm a is likewise to be u n d e rsto o d T h ro u g h m a tu rin g sen tien t beings a n d so on [I V.37] 486 Groundless Paths {564} This has four parts (1) As for the focal objects o f heat, in the earlier chapter o f the knowledge of all aspects, they consist of the focal objects in term s of prim arily referring to the realizations during m editative equipoise Here, however, they consist o f the focal objects in term s of prim arily referring to the training in benefiting others during subsequent attainm ent Therefore, the focal objects [here] are all sen tient beings.967 As fo r the [ten] aspects [of heat], the tw o of lesser heat consist of (1) an equal m in d w ithout any bias due to attachm ent or hatred and (2) a loving m ind of accomplishing the welfare [of others] that benefits them at present The three m ental aspects of m edium heat consist of (3) benefiting [others] due to w ishing to accom plish their future benefit, (4) not being angry about the happiness o f others due to having overcom e pride, and (5) not intending any harm due to having no contem pt The five aspects o f great heat consist o f equally cultivating the following m ental aspects in w hich each pair of aspects is counted as o n e —(6) m en and w o m en w h o are elder th a n oneself being [regarded] like ones father and m other, (7) those who are o f equal [age, being considered like] bro th ers and sisters, and those who are younger, [being regarded like] (8) sons and daughters, (9) friends w ho benefit one and com panions on w hom one can rely, as well as (10) relatives of the sam e [paternal] descent and relatives o f the m atern al side (2) With regard to sentient beings as the focal objects, the aspects of lesser p eak are as follows T hrough oneself abiding in tu rn in g away fro m evil (such as taking life), one establishes others in this throu gh joining [them w ith it],968 verbally praises those who are engaging in it, and {565} m akes them conform through mentally rejoicing Likewise, [the aspects of] m edium [peak] consist of oneself abiding in the six paramitas (generosity a n d so on), w ith [the rest] being as before [The aspects of] great [peak] consist of oneself abiding in famil iarizing with the emptiness of the internal and so on up through dependent origination in its progressive and reverse orders, with [the rest] being as before (3) As before, [the aspects of] lesser poised readiness consist of oneself abid ing in respectively know ing, relinquishing, manifesting, and cultivating th e four realities (such as suffering), and so on [The aspects of] m edium [poised readiness] consist o f oneself abiding in knowing th e fruitions such as stream enterers, but not manifesting them , with [the rest] being as before [The aspects of] greater [poised readiness] consist o f oneself abiding in the continuum of the p ath of seeing o f bodhisattvas, with [the rest] being as before (4) [The aspects of] th e lesser su p rem e d h a rm a consist o f oneself a b id ing in m a tu rin g sentient beings and purifying b u d d h a realm s (w ith [the rest] being as before), and wishing to m a tu re [beings] th ro u g h the three yanas [The aspect of] the m edium [supreme dharm a] consists of oneself abiding in producing the supernatural knowledges o f bodhisattvas, with the others Translations: A W o rd C o m m entary 487 being as before [The aspects of] th e greater [suprem e dharm a] consist of oneself abiding in producing th e knowledge o f all aspects, relinquishing co n necting [with further rebirths] th ro ugh latent tendencies, and so on, with the others being as before.969 2.2.1.2.2.1.1.2.2 T he p e rso n s w h o are the s u p p o rts for th e a risin g o f the spe cial tra in in g in th e m in d stream This has tw o parts: 1) Brief in tro d u c tio n by w ay o f the existence o f the signs 2) Detailed explanation of the natures o f the signs as the existing qualities 2.2.1.2.2.1.1.2.2.1 B rief in tro d u c tio n by w ay o f th e existence o f th e signs Starting fro m th e branches o f p e n e tra tio n U p th ro u g h th e path s o f seeing a n d rep e a ted exercise, T h e bodhisattv as w ho dw ell o n these A re the irreversible assem bly here [I V.38] T hroug h the sam gha o f th e šrávakas being divided in term s of those who abide on the path and in the fruition o f the path, {566} it consists o f the four pairs o f [noble] persons, w hereas the sam gha o f bodhisattvas is threefold Startin g fro m th e bran ch es o f p e n e tra tio n u p th ro u g h the p a th o f seeing (which consists o f the readinesses and cognitions) a n d the path o f repeated exercise (which possesses a co ntinuum ), th e b o d h isattv as w ho dw ell on these [three paths] are th e irreversible sam gha here in the m aháyána.970 2.2.1.2.2.1.1.2.2.2 D etailed e x p la n a tio n o f th e n atu re s o f the signs as the existing qualities This has three parts: 1) [The signs of irreversibility of] those on the path o f preparation 2) [The signs o f irreversibility of] those on the path o f seeing 3) The signs o f irreversibility o f those on the p ath o f fam iliarization 2.2.1.2.2.1.1.2.2.2.1 [The signs o f irreversibility of] tho se o n the p a th o f p re p a tio n This has two parts: 1) Brief in troduction 2) Detailed explanation 2.2.1.2.2.1.1.2.2.2.1.1 B rief in tro d u c tio n By v irtu e o f speaking o f tw e n ty kin ds o f signs, Such as tu rn in g aw ay from fo rm a n d so on, 488 Groundless Paths [There are] the characteristics o f irreversibility O f those w ho dwell o n the branches o f p en etratio n [I V.39] By virtue o f speaking o f tw enty kinds o f signs, such as tu rn in g away from clinging to form up through the knowledge of all aspects, having no doubts, a n d so on, [there] are th e signs o f irreversibility o f those w h o dwell on the branches o f p en etratio n 2.2.1.2.2.1.1.2.2.2.1.2 D etailed explanation T u rn in g aw ay from fo rm a n d so on, T e rm in a tio n o f d o u b t an d unfavorable states, O neself ab iding in v irtue A nd establishing o thers in it, [IV.40] G enerosity a n d so o n th a t a re based o n others, N o indecisiveness even ab o u t p ro fo u n d actuality, The body being loving a n d so on, N o t being associated w ith fivefold o bscu ration, [IV.41] O vercom ing all latencies, M indfulness a n d alertness, Clean robes a n d so on, T he body n o t being infested w ith parasites, [I V.42] M in d being w ith o u t crookedness, assum ing A bstinence, lacking greed a n d so on, Proceeding by being endow ed w ith the n a tu re o f p h e n o m e n a , Searching f o r th e hells f o r the w elfare o f the w orld,971 [IV.43] O th ers being u nable to lead o n e astray, Realizing, “This is m ,” W h en m teaches a n o th e r p ath , A nd the c o n d u c t th a t pleases the b u d d h a s — [IV.44] By virtue o f these tw enty signs, T hose w h o dwell on heat, peak, Poised readiness, a n d the suprem e d h a rm a Do n o t tu rn away from p erfect enligh tenm ent [IV.45] ... n d so on [I V.37] 486 Groundless Paths {564} This has four parts (1 ) As for the focal objects o f heat, in the earlier chapter o f the knowledge of all aspects, they consist of the focal objects... [The signs of irreversibility of] those on the path o f preparation 2) [The signs o f irreversibility of] those on the path o f seeing 3) The signs o f irreversibility o f those on the p ath o. .. liberation have arisen and who delight in the welfare [factors conducive to penetration] are taught [next] m in d stream consists of These factors conducive the factors conducive to o f others Therefore,