Groundless paths the prajnaparamita sutras, the o ( (100)

Translations: A W o rd C om m entary

509

2.2.1.2.2.1.2.2.2.1.1. T he aids o f the c u lm in a tio n o f seeing
P o in tin g o u t th e e n lig h te n m e n t o f others,
E n tru stin g th e cause fo r this,
A n d th e cause fo r its u n in te rr u p te d a tta in m e n t
W ith its characteristic o f an a b u n d an ce o f m erit. [V.17]

This has tw o parts—training the m ind stream s o f (1) others and (2) ones own.
(1) The first one is tw ofold—establishing in (a) the d h arm a of realization and
(b) the dh arm a o f scriptures.
(la) [Bodhisattvas] p o in t o u t (or generate in the m in d stream s [of others])
the path o f seeing, the path o f familiarization, and so on as the m eans for
establishing these o th e rs—those to be guided—in e n lig h te n m en t, (lb ) They
e n tru st the cause f o r th is [to others] through m aking th em listen to, retain,
and mentally engage in a proper m anner in the words and meanings of the
m o th er (the scriptural prajnaparam ita). {590}
(2)
As for training ones own m ind stream, th e cause for th e a tta in m e n t o f
g reat enlightenm ent consists o f familiarizing w ith the m o th e r th ro ugh the
path o f seeing during m editative equipoise and teaching her to others d uring
subsequent attainm ent. This has the characteristic o f a fa r greater a b u n d a n c e
o f m e rit than establishing [all] sentient beings in a trichiliocosm in [all the
fruitions of the path] up thro ugh a rh ath o o d .1006
2.2.1.2.2.1.2.2.2.1.2 . Its fru itio n —g rea t e n lig h te n m e n t
This has tw o parts:
1) Instruction on the great enlightenm ent o f abiding in actual reality
2) Refuting the great enlightenm ent that is conceptually im puted
2.2.1.2.2.1.2.2.2.1.2.1. I n s tru c tio n o n the g re a t e n lig h te n m e n t o f a b id in g in

actual reality
T he w isdom o f th e te rm in a tio n a n d th e n o n a risin g
O f the stains is called “e n lig h te n m e n t,”
But these tw o sho u ld be u n d e rsto o d , in due order,
By virtue o f th e lack o f te rm in a tio n a n d the lack o f arising. [V.18]
You m ay wonder, “W h at is the great fruition o f this path o f seeing that is
endow ed w ith said three causes?” T he w isdom o f know ing th e te rm in a tio n
a n d the n o n a risin g o f th e stains that consist o f the tw o obscurations is called
“great e n lig h te n m e n t,” b u t since these tw o ultim ately have the nature o f the
dh a rm a d h a tu free from reference points, [the fruition] is the ultim ate wisdom
o f know ing th e prim ordial lack o f te rm in a tio n a n d a risin g .1007


510 Groundless Paths

2.2.1.2.2.1.2.2.2.1.2.2. Refuting the great e n lig h te n m en t th a t is conceptually
im p u ted
This has two parts:
1) Refuting the systems o f those w ho p ro p o u n d [real] entities
2) Presenting the system o f those who p ro p o u n d emptiness
2.2.1.2.2.1.2.2.2.1.2.2.1. R efuting the system s o f those w ho p r o p o u n d [real]
entities
This has tw o parts:
1) [Refutation by way of] the nonobservation o f som ething that includes
[the predicate o f w hat is to be negated]
2) Refutation by w ay o f their position being internally contradictory
2.2.1.2.2.1.2.2.2.1.2.2.1.1. [R efutation by w ay of] the n o n o b se rv a tio n o f
so m e th in g th a t includes [the p red icate o f w h a t is to be negated]
In the n a tu re w ith o u t cessation,
T h ro u g h the p a th called “seeing,”

W h at could be te rm in a te d th a t is b o rn by co nceptio n
A n d w h a t n o n a risin g could be atta in e d ? 1008 [V. 19]
To be free from the [kind of] cessation that has the characteristic o f already
arisen stains being term inated an d {591} the characteristic o f o b stru ct­
ing the arising o f stains that will [otherwise] arise [later] is ultim ately th e
n a tu r e o f suchness free from reference points. T herefore, th r o u g h th e
rem edial p a th called “seeing,” w h a t real factors to be relinqu ished th at
existed before—cognitive obscurations (the types o f c onceptio n) and afflic­
tive obscurations—c ould be te rm in a te d a n d w hat k in d o f n o n a risin g (the
n o n arisin g o f w h a t will [otherwise] arise later) could be attained ? There is
nothing such to be attained.1009
2.2.1.2.2.1.2.2.2.1.2.2.1.2. R efutation by way o f th e ir po sitio n b e in g in te r­
nally con trad icto ry
T hat ph en o m e n a exist and, at th e sam e tim e,
The cognitive obscurations o f th e teacher
A re te rm in a te d —this claim by others
I consider as am azing. [V.20]
To accept th a t th e p h e n o m e n a of apprehender, apprehended, a n d self-aware­
ness exist ultimately and that, at th e sam e tim e, th e cognitive o bscu ratio n s
o f th e te ach er (the Buddha) are te rm in a te d —this claim by o th ers than the


Translations: A W o rd C o m m entary

511

M ádhyam ikas (the realists) I, the protector Maitreya, co n sid er as am azin g or
ridiculous because th e y accept w hat is contradictory.1010
2.2.1.2.2.1.2.2.2.1.2.2.2. P resenting the system o f those w ho p r o p o u n d
em ptin ess

T here is n o th in g to be re m o v e d in this
A n d n o t th e slightest to be added.
Actual reality is to be seen as it really is—
W h o e v e r sees actual reality is liberated. [V.21]
I n these p h en om en a that have the nature o f dep end ent origination, c o n ­
ventionally, th e re is n o th in g to be rem ov ed th rou gh the n a tu re o f denying
anything and, ultimately, n o t the slightest to be ad d e d through the n ature of
superim posing anything. Actual reality—the nature o f p h e n o m e n a free from
anything to be rem oved o r to be a d d e d —is to be seen as it really is, free from
superim position and denial. T hrough this, w hen the true reality o f noncling­
ing {592} is seen in a c tu a l reality, one will be liberated.
You may w onder, “In th at case, w hat is the nature of the factors to be relin­
quished and their remedies?” Ultimately, there are no defeat and victory, but
from the perspective o f mistakenness, it is justified that it appears by virtue of
m ere illusion as if remedies overcom e factors to be relinquished.1011
2.2.1.2.2.1.2.2.2.2. T he p e rtin e n t topic
This has two parts:
1) The actual culm ination of seeing
2) The m an n e r o f familiarization
2.2.1.2.2.1.2.2.2.2.1. T he actual c u lm in a tio n o f seeing
T h a t in w h ich generosity an d so on
Are m utually c o m b in ed w ith each o th e r
A n d w hich consists o f poised readiness
In one single m o m e n t is the p a th o f seeing here. [V.22]
T h a t in w hich th e six of generosity a n d so o n are m u tu a lly c o m b in e d w ith
each o th e r a n d w hich consists o f poised readiness in one single m o m e n t is
th e p ath o f seeing in this culm inating training here. For it is the nature of
the wisdom o f the m editative equipoise o f the path of seeing in w hich the
thirty-six subdivisions o f the six páram itás are included in the nature of not
conceiving of the three spheres.1012

512 Groundless Paths

2.2.1.2.2.1.2.2.2.2.2. The manner of familiarization
T hen, after h av in g been absorbed
In th e sam adhi o f th e lio n ’s sport,
D ep en d en t o rig in a tio n is exam ined
In its progressive a n d reverse orders. [V.23]
In order to gain m astery over said realization o f th e culm ination of th e path of
seeing, one destroys the afflictive and cognitive obscurations th a t are the fac­
tors to be relinquished th rough seeing a n d rests in meditative equipoise in the
fearless sam adh i o f th e lio n ’s sport. A fter that, during subsequent attainm ent,
d e p e n d e n t o rig in a tio n is exam ined in its progressive a n d reverse o rd e rs.1013
Through familiarizing with the dependent origination o f afflicted p h e ­
nom en a in progressive ord e r ([as in th e statement,] “T hrough the condition
o f ignorance, [karmic] form ations [arise] . . .”), {593} one realizes that the
prim ary factors o f k arm a and afflictions—the tw o [links] o f ignorance and
form ations—are the root o f samsara and thus realizes the n ature of the real­
ity of the origin [of suffering]. T h ro u g h familiarizing w ith [the dependent
origination of] afflicted ph e n o m e n a 1014 in reverse ord er ([as in the statement,]
“W here do aging and death come from? They come from birth . . .”), one
realizes th a t [the tw o links of] birth and aging and death are the final results
o f karm a and afflictions and thus understands the nature o f the reality of
suffering. T hrough familiarizing w ith the dependent origination o f purified
p h eno m ena in progressive order (“T h ro u g h the ceasing of ignorance, form a­
tions cease . . . ”), one understands th a t the rem edy for ig norance—th e prajna
o f realizing identitylessness—cuts the root o f [samsâric] existence and thu s
realizes the n atu re o f the reality of the path. T hrough familiarizing w ith the
d epend ent origination o f purified ph enom ena in reverse ord er (“T h ro u g h the

ceasing of birth, aging and d eath cease . . .”), one relinquishes afflicted igno­
rance and thus realizes th a t the ultim ate fruition is the cessation o f b irth and
death. In this way, one u nd erstand s the nature o f the reality o f cessation.
2.2.1.2.2.1.2.3. T he cu lm in atin g tra in in g o f the p a th o f fam iliarization
This has three parts:
1) The path of familiarization (the support)
2) The conceptions to be relinquished
3) The qualities (what is supported)
2.2.1.2.2.1.2.3.1. T he p ath o f fam iliarization (the supp ort)
After the tw ofold progressing a n d re tu rn in g th ro u g h
T he nine ab sorption s, including cessation,


Translations: A W o rd C o m m en ta ry

513

T he in te rm itte n t consciousness belong in g to the desire [realm ],
W hich is n o t in m editative equipoise, is assum ed. [V.24]
T h ro u g h crossing over o n e , two,
Three, four, five, six, seven, a n d eight,
T he m editative a b so rp tio n o f crossing in on e leap consists o f
Proceeding u p th ro u g h cessation in d isp ara te ways. [V.25]
This has two parts:
1) The lion’s sport (the preparation)
2) The sam adhi o f crossing in one leap (the actual stage) {594}
(1) A fter th e tw ofold p rogressing upw ard a n d re tu rn in g dow nw ard in p r o ­
gressive order a n d reverse ord er th ro u g h th e n in e ab so rp tio n s (the eight
dhyânas and form[less absorptions], in cludin g cessation), (2) the actual stage
consists of three sets.

First, as before, one just proceeds in a progressive m a n n e r from the first
dhyàna up th ro u g h [the m editative ab sorption of] cessation. Second, one p ro ­
ceeds in the progressive order th ro u g h alternating the eight [other] m editative
absorptions with eight [meditative absorptions of] cessation. Here some assert
sixteen abodes; some, seventeen by adding the m ind of the desire [realm];
and some, eighteen abodes by including the slight exiting into the Peak of
Existence [that happens] betw een [the m editative absorption of] cessation and
the m in d of the desire [realm]. Third, th e consciousness or m in d belon gin g
to the desire [realm] is assum ed in te rm itte n tly because it is n o t o f the nature
o f m editative equipoise (the sam âdhis o f the dhyânas and form [less a bsorp­
tions]). Thus, one alternates th e m editative ab so rp tio n s w ith said m in d o f
th e desire [realm] th ro u g h crossing, after [having risen each tim e from the
m editative absorption of] cessation, o v er one, two, three, and so on [of the
other meditative absorptions]. Thus, there are eighteen abodes here.1015
2.2.1.2.2.1.2.3.2. T he ex p la n a tio n o f th e c on ceptio ns to be re lin q u ish e d
This has tw o parts:
1) The conceptions about the apprehended
2) The conceptions about the apprehender
2.2.1.2.2.1.2.3.2.1. T he co n ce p tio n s a b o u t th e a p p re h e n d e d
[This has tw o parts:]
1) The conceptions a b o u t the app rehended in term s o f engagem ent
2) The conceptions about the apprehended in term s o f withdraw al