Groundless paths the prajnaparamita sutras, the o ( (102)

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

519

a b u n d a n t than said [virtues], the sa m ad h i with n o o ther ph en o m en a between
it an d a tta in in g b u d d h a h o o d is pointed out. This samadhi, w hich is the
bu d d h ah o o d that serves as the im m ediate condition o f its specific result, is
th e know ledge o f all aspects.1027
2.2.1.2.2.1.2.4.2. Causes
T he lack o f entity is asserted as the focal object o f this,
M indfulness as its d o m in a n t factor,
A nd peacefulness as its aspect. [V.39ac]
Since th e focal object o f th is u n in terru p te d sam adhi and this knowledge o f
all aspects is th e lack o f any real entity, it is th e nonim plicative negation that
consists of illusionlike dependent origination. {600} The d o m in a n t co n d i­
tion [of this sam adhi] is the co n tin u u m (up th ro u g h the n in th bhum i) o f
th e m indfulness o f retaining, w ithout forgetting, em ptiness free fro m refer­
ence points (that is, the focal objects and aspects of m entally engaging in the
knowledge o f all aspects for the welfare o f others). [Both this sam adhi and
the knowledge o f all aspects have] the aspect that consists o f the prim ordial
peacefulness o f reference points. Thus, bo th the culm ination o f the u n in te r­
rupted [path] and the knowledge o f all aspects concord in their focal object
and aspect, and all favorable conditions fo rg iv in g rise to the know ledge of all
aspects are complete in the culm ination of the u n in te rru p te d [path].1028
2.2.1.2.2.1.2.4.3. T he factors to be relin q u ish ed (w ro n g ideas)
This has tw o parts:
1) Brief introduction
2) Detailed explanation
2.2.1.2.2.1.2.4.3.1. B rief in tro d u c tio n
In th is regard,
T hose w ho talk a lot dispu te [V.39cd]

In th is regard (the focal object and aspect explained in this way), th o s e w ho
talk a lot about their qualm s keep verbally disputing, from one to the other,
[to the effect of] there being no path of com pletion. This is due to the rea­
son th a t this focal object and aspect o f the culm ination o f the u n in te rru p ted
[path] are difficult to u nd erstan d by virtue of their p rofun dity .1029


520 Groundless Paths

2.2.1.2.2.1.2.4.3.2. Detailed explanation
A bout th e justification o f the focal object,
The identification o f th e n a tu re o f this,
T he w isdo m o f the knowledge o f all aspects,
T he u ltim ate a n d th e seem ing, [V.40]
T h e trainin g, th e three jewels,
T he m eans, the realizatio n o f th e sage,
M istakenness, the path,
Remedies a n d an tag o n istic factors, [V.41]
Defining characteristic, a n d fam iliarization.
T hose people’s u tteran ces ab o u t these sixteen
Are asserted as th e w rong ideas
A bout the know ledge o f all aspects. [V.42]
[The sixteen disputes here are as follows.] (1) Since it is explained that all
conditioned and unconditioned phenom ena lack any entity, the justification
o f th e focal object is not feasible—if it is tenable, it is feasible that there are
objects. (2) Since it is explained that all phenom ena lack a nature, the id e n ­
tification o f th e n a tu re [of this focal object] (that is, the m an n er of realizing
it) is not {601} tenable—if there is a m anner of realization, there m ust be
som ething to be realized. (3) Since it is explained that both entities and n o n ­
entities are not observable, th e w isdom o f th e know ledge o f all aspects is not

tenable. For if the knowledge of all aspects exists, these tw o objects [(entities
and nonentities)] m ust exist [too]. (4) Since they are taught to be inseparable
as suchness and the nature o f the freedom from reference points, the two
realities—th e ultim ate a n d the seem ing—are not tenable. For if there are two,
they m ust be separable. (5) Since it is explained that the triad of generosity,
the one who is generous, and the recipient is not observable, th e tra in in g in
practicing generosity and so on is not tenable. For if this object exists, these
three m ust exist. (6) Since it is explained that there is no object to be realized,
the realizer—the jewel o f the B uddha—is n ot tenable. (7) Since it is explained
that cessation and the path are mere im putations, the jewel of the dharm a is
not tenable. (8) Since it is explained th a t all phenom en a are free from increase
and decrease, the jewel of the sam gha is not tenable. (9) Since it is said th at
they are not observable as the three spheres, the [cognizing] subjects that
entail the m eans o f generosity and so on are not tenable. (10) Since realiza­
tion in term s o f the four extrem es of entities, nonentities, both, and neither
is refuted, the realization o f the sage is not tenable. (11) Since it is tau ght that


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

521

perm anent, im perm anent, and so on are alike in being m ere m ental reference
points, it is not tenable th at clinging to the skandhas and so on as being p er­
m anen t and so on is m istakenness. (12) Since it is explained th a t they do not
m anifest the fruitions w hich consist o f the n irvanas o f ¿ravakas and pratyeka­
buddhas, {602} the explanation that bodhisattvas cultivate th e three paths
is not tenable. (13) Since it is explained that there is nothing to be adopted,
rem ed ies are n ot tenable. (14) Since it is explained that there is n othing to be
rejected, antago nistic factors are not tenable. (15) Since it is explained that all

phenom ena lack defining characteristics an d instances, com m on and u n c o m ­
m o n defining characteristics are not tenable. (16) Since th e re are no general
and specific characteristics to be familiarized with, any fam iliarizatio n w ith
the path for the sake o f attaining the know ledge o f all aspects is n o t tenable.
T he w ro n g ideas in term s o f clinging to the tw o realities as being contradic­
tory, [which are expressed] by those people’s u tte rin g disputes a b o u t these
p rofound points, are asserted as th e sixteen that are related to th e know ledge
o f all aspects.
Mostly, these disputes are just [attem pts to refute assertions about] the
seeming th roug h relying on the ultim ate or to refute assertions about the ulti­
m ate through relying on the seeming. Therefore, they are elim inated thro u g h
the principle o f the two realities no t being contradictory.1030
T his is the com m en tary on th e c h a p te r (the fifth one) o n th e cu lm in a tin g
clear realizations in th e Treatise on the Pith Instructions on Prajhdparam itdy
Called T he O rn a m e n t o f C lear Realization. {603}

2.2.1.2.2.2. D etailed exp lanation o f th e bran ch es th a t are th e cause an d
result o f stabilizing [this m astery]
This has tw o parts:
1) [Detailed explanation of the branches of] the serial [training] (the cause
o f stabilization)
2) Detailed explanation of the branches o f the instantaneous [training]
(the result o f stabilization)
2.2.1.2.2.2.1. [D etailed ex p lan atio n o f th e bran c h es of] th e serial [training]
(the cause o f stabilization)
By w ay o f generosity u p th ro u g h p rajn a,
The recollections o f th e B u d d h a a n d so forth,
A n d the n a tu re o f th e lack o f entity,
T he serial activity is asserted. [VI. 1]

522 Groundless Paths

[The serial training] is thirteenfold. To oneself abide in the six páram itás (the
p áram itá o f generosity u p th ro u g h the páram itá of prajňá) and to establish
others in them is the serial [training] that is the path. The serial [training]
th a t m akes the path special consists of the recollections o f the B uddha, the
dharm a, and the sam gha (the three jewels as the foundations of the path), the
recollection o f ethics (the basis o f the path), the recollection o f giving (the
branch of the path), and the recollection of the noble ones w ho are reborn as
gods (the witnesses o f practicing the path). T he serial [training] that makes
the path pure is to know all afflicted and purified ph enom ena by way of the
n a tu re o f the lack o f any real entity. {604}
T h is is th e com m entary on th e chapter (the sixth one) o n the serial clear
realization in th e Treatise on the Pith Instructions on P rajnaparam ita, Called
The O rn a m e n t o f C lear Realization.

2.2.1.2.2.2.2. [Detailed explanation o f the b ranches of] th e in sta n tan e o u s
tra in in g (the result o f stabilization)
This has tw o parts:
1) [The instantaneous training in term s of the m a n n e r of] m anifesting the
[uncontam inated] qualities
2) The instantaneous [training] in term s o f the m an n er of realizing the
nature o f objects
2.2.1.2 .2.2.2 . 1. [The in sta n ta n e o u s tra in in g in term s o f the m a n n e r of] m a n ­
ifesting the [u n co n tam in ated ] qualities
This has two parts:
1) [The instantaneous training in term s of] n onm aturation
2) The instantaneous [training in terms] o f m aturation
2.2.1.2.2.2.2.1.1. [The in sta n tan e o u s tra in in g in term s of] n o n m a tu ra tio n

This has tw o parts:
1) The actual topic
2) The example th at illustrates it
2.2.1.2.2.2.2.1.1.1. The actual topic
By virtue o f each one, such as generosity,
Including all th a t is u n co n tam in ated ,
The sage’s realization in a single in stan t
Is to be u nderstood. [VII. 1]


Translations: A W ord C om m entary

523

Since [this training] is free from th e m istakenness o f ascertaining entities
one by one, it takes the w isdom o f g en e ro sity a n d such as the object of each
instant to be focused o n .1031 By v irtu e o f this, in a single instant it in cludes [all]
u n c o n ta m in a te d phenom ena (which have the characteristics o f generosity
and so on up th rough the eighty m in o r m arks) as its objects. {605} This tra in ­
ing is to be u n d e rsto o d as being the realization o f th e sages—bodhisattvas at
the end o f the c o n tin u u m —whose three doors rest in m editative equipoise,
th at is, the realizatio n in a single in s ta n t in term s o f n o nm aturatio n.
2.2.1.2.2.2.2.1.1.2. T he exam ple th a t illustrates it
Just as a w aterw heel d riv e n by a p erson
T h ro u g h just a single spot to step on
T u rn s sim ultaneously in its entirety,
So does w isdom in a single instant. [VII.2]
O n e should un d erstan d this as in th e example of a w aterw heel d riven by
a p erso n th ro u g h ju st a single spot to step on tu rn in g sim u ltan eo u sly in
its entirety thro u g h the pow er of having been constructed well by a skilled

craftsman before. Just so, throu gh the power o f being propelled by previous
aspiration prayers and [the pow er o f there being neither unity n o r m ultiplicity
in] the d h arm ad hatu, the single w isd om o f [one] uncontam inated p h e n o m ­
enon, w hen observed, does k n o w all [uncontam inated p henom ena] through
the single in sta n t in which they are included as objects.
2.2.1.2.2.2.2.1.2. T h e in sta n tan eo u s [tra in in g in term s] o f m a tu ra tio n
W h e n a b id in g in the state o f the tru e n a tu re
O f all m a tu re d spotless p h e n o m e n a ,
At th a t p o in t p ra jn a p a ra m ita is b o r n —
T he w isd o m in o ne single in s ta n t.1032 [VII.3]
W h e n the cultivation o f the remedies that completely relinquish the two
obscurations has reached its end, the nature o f all spotless p h e n o m e n a —
p ra jn a p a ra m ita , th e state o f th e tru e n a tu r e o f m a tu re d u n c o n ta m in ate d
[p hen om ena]—is b orn. At th a t p o in t this very w isdom at the end of the con­
tin u u m is the in s ta n t o f m aturation.
2.2.1.2.2.2.2.2. T he in sta n ta n e o u s [training] in term s o f th e m a n n e r o f re al­
izing th e n a tu re o f objects
This has two parts:
1) [The instantaneous training in term s of] the lack o f characteristics
2) The instantaneous [training in terms] o f nonduality