377 Usually, as presented in LSSP and other com mentaries, Mahabrahma is said to rule over a dichiliocosm, while the king o f gods in the pure abodes Siva, a.k.a.. 45a .5 -6 says on th
Trang 1374 T hese refer to the paths o f accumulation and preparation, respectively.
375 XI 1 -3 B oth in terms o f the content o f these qualities and their increasing numbers on the remaining nine b h u m is (see below), the Madhyamakavatara follows the Dasabhumikasutra
(their main source) However, there are other sources, which vary in both respects.
376 D4037, fol 172a.2.
377 Usually, as presented in LSSP and other com mentaries, Mahabrahma is said to rule over
a dichiliocosm, while the king o f gods in the pure abodes (Siva, a.k.a MaheSvara) rules over a trichiliocosm.
378 MCG (fol 45a 5 -6 ) says on the m anner in w hich the nature o f phenom ena is realized on the bhum is that w hat is to be realized has no parts, but clear realization increases progressively
by virtue o f the progression o f the mistakenness in on e’s mind stream becom ing terminated, just as the sky has no parts, but the seeing o f the sky is said to increase by virtue o f the clouds vanishing progressively.
379 IX.34.
380 MCG (fol 53a.4-53b.2) explains that the meditative equipoises o f the b h u m is is with appearances because it is said, “Though they rest in true reality, appearances are suitable, just
as in the case o f a buddha.” This is very important Therefore, w h e n meditative equipoise and subsequent attainment are inseparable and the tw o realities are unified, w ithin the scope o f the self-appearances o f a bu d dh as w isd o m o f seein g the nature o f p h en o m en a just as it is, appearances do not cease, but appear on their own At the time o f the path, during m ed ita tive equipoise, em ptiness predom inates and during subsequent attainment, appearances predominate O nce meditative equipoise and subsequent attainment are unified, this is the buddhabhumi Therefore, (a) the manner o f a b u d d h a s seeing through the tw o w isd om s o f
su ch n ess and variety and (b) the meditative eq u ip oises during the path being w ith and without appearances, respectively, are not contradictory It is very important to understand this essential point.
381 LSSP and P SD literally have “in the object” (yul n a, which m ay also b e just a typo for yul ni).
382 XI.13.
383 In som etim es varying formulations, these kinds o f ignorance are found at th e beginning
o f the sutra’s ninth chapter (D 106, fols 40b 5-41b 2).
384 IN: desire.
385 IN: the ignorance o f destroying signlessness.
386 D4049, fol 84b 3-6.
387 D4038, fol 114b.6-7.
388 V 4ab-5.
389 D4049, fol 83b.6.
390 PSD follows LSSP’s reverse order o f the last tw o phrases w ithout m e n tio n in g (as LSSP does) to which w ro n g engagem ent they refer Obviously, w h e n follow ing PSD’s above order o f the four w ro n g engagem ents here, the order o f said phrases is as rendered above.
391 D4049, fol 84b 6-7.
Trang 2393 D4059, fol 14a.3-4 LSSP/PSD have “com m e ntary on th e Pañcaskandhaprakarana,” but the above passage is found in said text itself.
394 D4038, fol 258 a 6 -7
395 VI.26.
396 PSD has “n in th factor,” but LSSP has “nine factors,” w hich is correct in term s o f the facts.
397 In due order, these two w ays o f mentally engaging refer to the w ays in w hich one fam il iarizes w ith personal identitylessness during the path o f preparation (still conceptually) and from the path o f seeing onward (nonconceptual yogic perception).
3 9 8 D4038, fol 114.4-5.
399 XX.32 T h e follow ing quotes consist o f verses X X 3 3 -3 8 and the explanations are based
o n the respective passages o f the Bhásya.
400 N o te that the Maháyánasútrálamkárabhásya on XX.38cd says, “It is called ‘Cloud o f
D h a r m a ’ because the gate o f sam ád h i and the gate o f dháranl pervade, like a clou d , the dharma that was heard— the skylike foundation in which they are deeply im m ersed” (samádhimukha dháranimukhavyápanán meghenevákásastháliyásrayasamnivistasya šrútadharmasya dhar- mameghety ucyate). Thus, thob pa’i rten in LSSP/PSD should rather be thos pa’i rten. A ccording
to PGSD (pp 1 4 2 -4 3 ), in the nam e o f the secon d bhümi, “stains” refers to the afflictions, the causes for corrupt ethics “The Radiating O n e ” refers to its vast radiance o f w isdom “The Facing O n e ” is en d o w ed with the manifest prajñá o f directly realizing the basic nature “G one Afar” m eans having go n e far b eyond any clinging to characteristics, w h ich is by virtue o f this
b h ü m i being c on n ected with the eighth one in the m anner o f being a direct cause and its result, respectively The eighth bhüm i cannot be m o v ed by any clinging to characteristics or any mental engagem ent in one’s o w n welfare O n the ninth bhüm i, through having attained the approxi
m ately concordant four discrim inating awarenesses, insight is unobstructed.
401 PGSD (pp 1 4 0 -4 5 ) defines a m aháyána bhüm i as “a m aháyána learner’s clear realiza tion o f directly realizing emptiness, which serves as the foundation o f special qualities (such as the visions and supernatural know ledges).” The first bhüm i consists o f three paths The defini tion o f its uninterrupted paths is “the clear realizations o f the reality o f the m aháyána, which consist o f the process o f directly relinquishing the cognitive obscurations that are factors to be relinquished thr o ug h seeing.” T hey are instantiated by the eight poised readinesses o f persons
on the m aháyána path o f seeing w ith duller faculties The definition o f its paths o f liberation is
“the clear realizations o f said reality that consist o f the remedies w hich are the foundations o f bein g liberated from the cognitive obscurations that are the factors to be relinquished through seeing by their respective uninterrupted paths as their specific causes.” These are instantiated
by the eight cogn ition s o f said persons The definition o f its special path is “the k now ledge that arises after the com p letion o f the maháyána subsequent cogn ition o f the path and repre sents the increase o f the types o f realization o f the path o f seeing.” W h en divided, the special path consists o f the subsequent attainment o f the first bhümi and, in terms o f m editative e q u i poise, the special paths that are included in its ow n level (such as the lio n ’s sport) and those that are included in higher bhüm is (such as the know ledges o f the second bhüm i and above)
T h e sam e division in terms o f these three paths applies to all follow ing bhüm is as well A s for the second bhüm i, the definition of its uninterrupted paths is “the subsequent clear realiza tions o f the maháyána, w hich consist o f the process o f directly relinquishing the great degrees
o f the cognitive obscurations o f the respective levels o f the desire realm that are factors to be relinquished through familiarization.” W h en divid ed , these uninterrupted paths are threefold
in terms o f the great, m ed ium , and lesser great degrees o f these obscurations The definition o f
Trang 3the remedies which are the foundations o f being liberated from the great degrees o f the co g n i tive obscurations o f the respective levels o f the desire realm that are factors to be relinquished through familiarization by their respective uninterrupted paths as their specific causes.” Their division accords with the previous The definition and division o f its special path are analogous
to those o f the first bhümi The divisions o f the remaining bhüm is can be inferred from those
o f the second one The first seven bhümis are said to be impure because they are not pure o f the characteristics o f effort The ten bhümis are definite in number in terms o f the three trainings
in ethics, samadhi, and prajnà—the first one represents the cause o f these trainings; the second through sixth, their nature; and the last four, their fruitions The bhüm is are also tenfold in terms
o f the ten pàramitàs as w hat is to be practiced m ainly on each one o f them They are likewise tenfold in terms o f their factors to be relinquished—the tenfold ignorance about the actuality
o f the dharmadhàtu being omnipresent and so on as presented in Madhyântavibhâga 11.14-15 (and PSD s section “Explanation o f wisdom (the subject)” above) As for the progression o f realization on the bhüm is, it is twofold in term s o f the isolates o f realizing natural purity and the purity o f adventitious stains D uring the meditative equipoises o f the ten b hüm is, there is no difference in the manner o f seeing the naturally pure true nature o f p h en o m en a because when the naturally pure true nature o f the reality o f suffering is seen directly through the dharma readiness o f suffering on the mahàyàna path o f seeing, the naturally pure true nature o f all
p henom ena is seen directly For this is the direct perception o f engaging the true nature o f p h e nom ena through practice and there are no divisions o f different kinds in the naturally pure true nature o f phenom ena As Àryadeva’s Catuhsataka VIII 16 says, w h oever sees the suchness o f
o ne entity sees the suchness o f all entities However, as ou tlin ed in Madhyântavibhâga 11.14-15, there is a difference in the m anner o f inducing various certainties about the nature o f p h e
n om ena in relation to distinct bearers o f this nature As for realizing the purity o f adventitious stains, there are differences during the meditative equipoises o f the ten b hüm is because there is the manifestation o f the dharmadhàtu free from the factors to be relinquished through seeing
on the first bhümi up through the manifestation o f the dharmadhàtu free from all obscurations
w ithou t exception on the buddhabhüm i since a sütra (quoted in the Ratnagotravibhàgavyâkhyà
\] 77; P5526, foL 119a5-6]) says:
Just as the sun in a sky with a gap in the clouds, you are not seen in your entirety here Even by the noble on es w ho have the pure eye o f insight but w h ose insight is limited Bhagavan, [only] those w hose perceptiveness is infinite see your dharmakaya
In its entirety, which pervades the infinite firmament o f knowable objects.
As for the manner o f realizing what is to be realized, the m editative equipoises o f the ten b hüm is assess it in the m anner o f the tw o realities being in union For through the v iew on e cuts through all reference points w ith regard to appearances and, through meditation, on e familiarizes with appearances as being w ithout nature by focusing on them The subsequent attainm ents o f the b h ü m is also assess w hat is to be realized in the m anner o f the tw o realities being in union because co n d ition ed p h en om en a are assessed as being illusionlike in that they appear yet are
w ithout nature For AA 11.21 says:
As for special dedication,
Its function is supreme.
It has the aspect o f nonreferentiality
And the characteristic o f unmistakenness.
However, there is a difference between m editative equipoise and subsequent attainm ent in terms
o f their m anners o f assessing what is to be realized For the former assesses this by way o f taking
Trang 4focal object, w hile the latter does so by w ay o f taking the se em in g as the object o f its o w n m ode
o f apprehension and taking the ultimate as its focal object.
402 D 3805, fol 168b.3-4.
403 This etym ology is based on the Sanskrit dhuta (to shake) in dhutaguna, w h ic h is rendered
in Tibetan as sbyangba (to purify, train).
4 04 In the initial ou tlin e above, this heading was called “T he final practice.”
405 PGSD (p 130) divides th e se eight into tw o in term s o f the place o f deliverance and the manner o f deliverance The first on e consists o f (7) and (8) in terms o f the deliverances
o n to the final path o f n o n lea m in g and the final path o f learning, respectively The manner o f deliverance consists o f ( l ) - ( 6 ) Thus, the k n o w led g e o f all aspects represents the level o f final deliverance The k n ow led g es from the eighth b hum i up through the last m o m e n t b efore the end
o f the c on tinu u m represent the level o f accom plishing final deliverance The w isd o m o f the end
o f the c on tinu u m represents both, and the seven im pure bhum is, neither PVSD (fol 2 l b 2 -3 ) says that the eight practices o f final deliverance are the activities o f special m e a n s an d prajna that consist o f the co gn izin g subjects w hich take said eight levels o f ultimate deliverance as their objects.
406 PGSD (p 147) says that the k n o w led g e o f the path that is the primary topic o f the se c
on d chapter o f the AA is necessarily the causal kn ow led ge o f the path because the know ledge
o f the path is definite as tw o fo ld (the causal one and the fruitional on e that is contained in the buddhabhumi) and the second chapter is taught in order to identify the cause o f the k now ledge
o f all aspects after the latter has been taught in the first chapter The purpose in teaching the know ledge o f the path separately from the k now ledge o f all aspects is that the attainm ent o f the
k now ledge o f all aspects depends on having practiced the k now ledge o f the path.
407 Usually, as in AA II 1, the branches o f the k n ow led ge o f the path are said to be five
fo ld — (1) eclipsing the gods through the Tathagata’s light, (2) definite object (the generation
o f bodhicitta), (3) pervasiveness (the d isposition), (4) nature, and (5) activity (see also PGSD below) H ere (2) and (3) are subsum ed under “the m anner o f its arising.”
408 This and the follow ing qu o te are foun d on p 204 in CZ.
409 D 4038, vol zi, fol 12 5 a 2 - 125b.5.
410 Ibid., fol 124a.6-124b.3.
411 PSD has khams sna tshogs p d i mdo, but the Kangyur o n ly contains the above khams mang
p o ’i mdo.
412 II.58cd-59.
413 J 32 -3 3 ; D 4025, fol 92a.5-92b.3.
414 J 56; D4025, fol 104b.6-7.
415 XI.53.
416 XI.54 (PSD om its the third line).
417 For details o n this and the follow ing section, see Alokd, pp 1 3 3-34.
418 II, w 2 0 4 - 5 (D 107, fol 109a.2-3).
419 Verse 94 The translation follow s D 1800 (LSSP/PSD have “Since both yanas arise in the mahayana, [the one] is for the sake o f those w h o are tired out by the path o f [samsaric] exis tence, but it is not true reality.”).
Trang 5421 LSSP (fol 3 17a.5) adds that Nágárjuna’s system is the one that co m m e n ts on sütras such as the Saddharmapundarikasütra as being o f definitive m eaning and on sütras such as the
Samdhinirmocanasütra as being o f expedient meaning.
422 LSSP (fols 317b.6-318a.2) adds that both Aryavimuktisena and Haribhadra follow Nágárjuna’s position on the single yána PGSD (pp 15 0 -5 1 ) says that the three yánas are pre sented w ith the intention o f the temporary existence o f three kin ds o f persons w h o possess the dispositions o f árávakas, pratyekabuddhas, and bodhisattvas, respectively Ultimately, however, only a single yána is established For the Saddharmapundarikasütra says:
The yána is a single o n e —there is no second one,
N or is there ever a third one.
In the world, the suprem e beings
Only taught various yánas as [skillful] means.
The Lañkávatárasütra (11.205; D107, fol 109a.3) states:
There is no presentation o f yánas,
So I speak o f a single yána.
But in order to guide childish beings,
I speak o f different yánas.
“But does this not contradict Maháyánasütrálamkára III.2 speaking o f m any [dispositions]: Because o f the differences in [beings’] dhátus,
Aspirations, and accom plishm ents,
A nd because o f observing different results,
The existence o f the disposition is ascertained.”
There is no flaw because this is said with the intention that the sentient beings w h o are fatigued
by the suffering o f samsára are temporarily established in the inferior nirvánas and then finally guided into the maháyána MCG (fol 56a.2-56b.4) says that the presentation o f three yánas
is o f expedient m eaning, bearing an intention For according to the Lañkávatárasütra, the
Saddharmapundarikasütra, the Šrimáládevisutra, and others, the basis o f this intention is that the three yánas are certain temporarily; the purpose o f teaching three yánas is to provide som e temporary rest in the two lower yánas for those beings w h o are afraid o f the lo n g tim e it takes
to attain buddhahood and then guide them to b uddhahood thereafter; and the invalidation o f the explicit teaching con sists o f the following The stains to be relinquished are like clou d s and dross, and w h en the nature o f the m ind has been m anifested in its ultimate state, the cause o f suffering (the clinging to an identity) has b een relinquished and the nature o f true realization cannot be harmed by suffering Also, there is the remedial prajñá o f analyzing the two kinds
o f identity, which is directly opposed to said cause o f suffering T hough árávaka and pratyeka- buddha arhats cannot actually be reborn in samsára since the afflictions for such rebirth have been terminated, the Lañkávatárasütra says that they take on uncontam inated rebirths in lotus buds in pure lands upon being exhorted by the light rays o f the buddhas to aw ake from their
sw oon in the uncontam inated dhátu There they generate bodhicitta, cultivate the maháyána path, and eventually attain buddhahood Furthermore, a m ong the two kinds o f dying and tran siting (terminating a continuum and being inconceivable), it is said that the latter is not the one
o f árávakas and pratyekabuddhas Therefore, it is established that, ultimately, there is on ly a single yána.