254 Groundless Paths 5a-b) Their focal objects and m anner o f cultivation are like [those of the five] faculties 5c) As for their natures, they consist o f the power o f confidence up th ro u g h the pow er of prajna The difference betw een these and the [five] faculties cor responds to w hat the Abhidharmakosabhasya [says]: You m ay wonder, “W hy are nothing but the faculties also explained as the powers?” Because they, through their difference in being small and big, respectively, [can be] overwhelmed and cannot be overwhelm ed [by the afflictions or other m un d an e p henom en a].544 The Aloka says: The arising o f the antagonistic factor (such as lack o f confidence) and {274} its rem edy (such as confidence) in a m ixed m an n er is called “faculty.” The arising o f solely the remedy, w ithout being mixed w ith its antagonistic factor, is called “pow er.”545 5d) The fruition is the accom plishm ent o f the tw o latter [stages of] the path o f p rep aration and the path o f seeing As for it being said that the above [path o f preparing for clear realization] and this path respectively prepare fo r clear realization and connect [with clear realization], in fact, both are [doing] both However, [they are called so with] the intention th a t th ey prepare for the path o f seeing (the clear realization o f the [four] realities) from some distance and are closely connected to it, respectively 6) As for the path o f clear realization, it is within having attained the fourfold path o f preparation (the nature o f the paths of preparing for and connect ing w ith clear realization) in said ways th a t the path o f clear realization—the path o f newly seeing the [four] realities—arises Therefore, on this path, there are the seven branches o f enlightenm ent You m ay wonder, “W h at are their (a) focal object, (b) m a n n e r o f cultivation, (c) nature, (d) m anner o f being branches, and (e) fruition?” 6a) T h e ir focal object is th e tru e reality o f th e four realities 6b) As for the m an n er o f cultivating them , thro ugh correct m indfulness (the branch o f enlightenm ent) focusing on suffering one seeks to be separated from this [suffering] and abides in that T hroug h its focusing on the origin [of suffering] one seeks to be free from th e desire for this [origin] and abides in that T hrough its focusing on th e cessation o f suffering one seeks to manifest this [cessation] and abides in that T hrough its focusing on [the path] that will relinquish suffering by way of accom plishing ones progressing tow ard Translations: The General Topics 255 th e cessation o f suffering, {275} o ne seeks to cultivate this [path] T h e same [applies] for the rem aining six [branches] 6c) As for their nature, th at thro ugh whose pow er the oth er branches are re n d ered not being distracted from their focal objects and aspects is the b ranch o f the m atrix [of enlightenm ent] This is [the aspect of] the branches o f enlightenm ent that is correct m indfulness ([the phrase] “th e aspect of the branches o f en lightenm ent that is c o r r e c t .” is to be applied to the follow ing [branches] too) The branch th at is the nature [of enlightenm ent] is the tho roug h discrim ination o f phenom ena since it is the n ature o f nonconceptual wisdom The bran c h o f final deliverance is vigor since it m akes one go far beyond th e level o f an ordinary being The b n c h o f benefit is joy since it benefits bod y and m ind The b n c h o f the lack of affliction consists o f suppleness, sam adhi, and equanim ity since they are th e basis of th e lack of affliction, the m atrix of its lack, and the n ature o f its lack For the first one, thro u g h m aking body and m in d workable, relinquishes the im pregnations o f th e negative tendencies o f b o d y a n d m in d not being workable The second one, th ro u g h the pow er o f meditative equipoise, gives rise to correct prajna and thus relinquishes the afflictions The th ird one functions as the rem edy for the afflictions that consist o f m in d s being im balanced in that it abides in accordance w ith the afflictions, its not resting in its ow n n atural flow, and its entailing effort [Here] the difference betw een “basis” and “m a trix ” lies in being the basis o f activity and being the agent, respectively Thus, the M adhyantavibhaga says: The b ranch o f the nature, {276} the b ranch of the matrix, The third being the branch o f final deliverance, The fourth being the branch o f benefit, A nd th ree aspects being the branch o f the lack o f afflictions— These are ta u g h t as basis, Matrix, and n a tu re 546 6d) As for the m a n n e r o f their being branches, the M adhyantavibhagatika says: The com plete and perfect enlightenm ent o f true reality is the nonconceptual wisdom o f enlightenm ent Since the six547 such as mindfulness concord with enlightenm ent, they are its branches As for the discrim ination o f phenom ena, since it has the character of realization, it is enlightenm ent [But] since it serves as an aid for the [others], it is [also taken as] a branch.548 256 Groundless Paths 6e) The fruition is the relinquishm ent of all factors to be relinquished throu gh seeing w ithout exception.549 7) As for the path that is conducive to pure final deliverance, it is w ithin hav ing attained the path of the clear realization of directly seeing the [four] realities that the path th at is conducive to pure final deliverance (the nature of the path o f familiarization) arises O n this path, there is the eightfold path of the noble ones 7a-b) Its focal objects and m a n n e r o f cultivation are as above [under the path o f clear realization] 7c) As for the nature [of its branches], just as personal and phenom enal identitylessness were realized on the path of seeing, on the path of familiarization one correctly follows what was viewed previously, thinking, “I realized it in this way.” This is the aspect of the branches of the path of the noble ones that is cor rect view ( [the phrase “the aspect of the branches of the path] of the noble ones that is c o rre c t ” is to be applied to the remaining [branches] too) In general, the m undane [wisdom of] subsequent attainm ent delimits the realization d u r ing the time of having been in the meditative equipoise of the path of seeing {277} Therefore, [the branch of the correct view, which represents said delim i tation,] must be presented as [a part of] the path of familiarization However, in the context of presenting it as the path of seeing, though the actual correct view does not arise during the meditative equipoise of the path of seeing, the attainm ent of the powerful ability to give rise to it [during the following subse quent attainm ent] is presented as the attainm ent of the [correct view] Correct tho u g h t is to delim it the presentation of the realization th a t was realized through the correct view and to engage in the meaning of the Buddhas words, such as the sutra collections, that present [said correct view] Correct speech is to be pure of verbal acts such as lying Correct aims of action are to be pure of physical acts such as killing Correct livelihood is to be p u re of both physical and verbal actions such as corrupt ethics Here the Madhyantavibhagatika550 says that, when linked to the path of seeing, [correct] thought and speech both refer to obtaining, during meditative equipoise, the power for their arising [during subsequent attainment] Correct effort means to cultivate the remedies for the factors to be relinquished through familiarization (or for the cognitive obscurations) for a long time w ithout becoming weary Correct mindfulness is to cultivate, through not forgetting the characteristics of calm abiding, holding [the mind], and equanimity, the remedies fo r the obscurations of the paths of calm abiding and superior insight that are to be m anifested in order to be w ithout dullness and agitation Correct sam adhi is to cultivate the remedies for the obscurations that prevent the accomplishing of special qualities, such as the supernatural knowledges The Mahdydnasutralamkdra {278} says: Translations: The General Topics 257 Thereafter, they follow their realization, Just as it is, u n derstand The presentation o f this realization, just as it is, A nd engage in this presentation The three actions becom e pure A nd they familiarize with the remedies For the cognitive obscurations, [Those] o f the path, and [those] o f special qualities.551 As for “th e three actions becom ing pure,” he re th e triad of [correct] speech, aims of actions, and livelihood is asserted as representing the physical and verbal actions that are free from inferior physical and verbal actions As for the assertion by the Vaibhasikas th at these two [kinds of actions] are fully qualified [entities] that possess form, the second Buddha, [Vasubandhu,] refutes it in his Abhidharmakosabhasya and Karmasiddhiprakarana and pres ents [both] as [the m ental factor] intention Therefore, they refer to cognition and not refer to m atter 7d) The fruition is the relinquishm ent o f the factors to be relinquished th roug h familiarization These eight branches are [summarized] into four branches [Correct] view is the branch o f delim iting the realization in m editative equipoise M otivated by [correct] thought, [correct] speech makes [others] understand Therefore, [these two] constitute the branch o f m aking understand T hrough verbal explanations and elaborate discourses, [others gain trust] in the pure view By virtue o f [correct] aims o f action, one does not w hat is not to be done and thus [makes others gain trust] in pure ethics By virtue o f [correct] liveli hood, one uses d h a rm a robes and so on just as they happen to appear and thus [makes others gain] trust in being content with few daily necessities Therefore, these three represent the branch o f instilling trust in others [Correct] effort [functions as the rem edy for] the afflictions that are factors to be relin quished thro u g h familiarization M indfulness [functions as the rem edy for] the secondary afflictions dullness and agitation {279} Samadhi, by virtue of accom plishing special qualities (such as the supernatural knowledges), func tions as the rem edy for the antagonistic factors of these [qualities] Therefore, these three m ake up the branch o f remedies The M adhyantavibhaga says: Delimiting, m aking understand, The three aspects that instill trust in others, A nd the remedies o f antagonistic factors Are the eight branches o f the path 258 Groundless Paths View, ethics, and being content with [few] daily necessities Are asserted as w hat make others aware [The remaining] are the remedies for afflictions, secondary afflictions, A nd the antagonistic factors of power.552 2.2.2.2.1.2.2.1.1.L1.2.3.2.2 Instruction on the aspects of the knowledge of the path This 1) 2) 3) 4) 5) 6) has six parts: [The path of] the remedies [The path of] manifesting [The path of] blissfully abiding am idst visible phenom ena The su p m u n d a n e [path] [The p ath of] relinquishm ent The path o f b u d d hahoo d 1) The path of the remedies consists of the three aspects that are the three doors to liberation In general, there are m any ways o f presenting the three doors to liberation, but according to the Abhidharmasamuccaya, [one speaks of the door of] em ptiness because the tw o aspects “em p ty ” and “identityless” o f the reality of suffering are realized as its being em pty o f a self that is ano ther referent or its nature.553 [One speaks of the door of] signlessness because, [among] the eight aspects of [the realities of] cessation and the path, [the first four] represent being free from conceptions about characteristics and [the latter four], being w hat makes one free [from such conceptions] [One speaks o f the doo r of] wishlessness because the two aspects “im p e rm a nence” and “suffering” of the reality of suffering and the four aspects o f [the reality of] its origin are realized as being the bases for revulsion In due order, these three [doors] function as the remedies for three [factors]—the cling ing by virtue of viewing [the skandhas] as a self and w hat is mine, {280} the conceptions about characteristics that are the results o f the views about a real personality, and wishing fo r the three realms, that is, craving.554 Therefore, they constitute the path of the remedies [According to the Viniscayasarngrahani],55S the statem ent that emptiness, signlessness, and wishlessness are w ithout difference is a general instruction on their [equally] arising from the triad of study, reflection, and m editation W hen they are used as the term s fo r [the corresponding three] samadhis, they refer to both m un d an e and supram undan e [factors] arisen from meditation W hen they are used as the term s for the [three] doors to liberation, they re p resent su p ram u n d an e [factors] arisen from m editation.556 ... aspect of the branches of the path of the noble ones that is cor rect view ( [the phrase ? ?the aspect of the branches of the path] of the noble ones that is c o rre c t ” is to be applied to the. .. hahoo d 1) The path of the remedies consists of the three aspects that are the three doors to liberation In general, there are m any ways o f presenting the three doors to liberation, but according... ents [both] as [the m ental factor] intention Therefore, they refer to cognition and not refer to m atter 7d) The fruition is the relinquishm ent o f the factors to be relinquished th roug h familiarization