3 The sustaining rem edy refers to the paths o f liberation experiencing and sustaining the attained freedom from the factors that have been relinquished through the preceding uninterrup
Trang 1448 In both instances o f “weariness,” PSD has skye ba, but LSSP has skyo ba.
449 D4037, fol 256 a 5 -6
450 VI.55bc.
451 PGSD (pp 1 6 8 -6 9 ) explains that the beings on the above three continents represent the physical supports o f the arising o f the path o f seeing through on e’s ow n pow er because these beings are naturally o f sharp faculties H ow ever, the path o f seeing can also directly arise through the power o f others because it is explained that the realization o f the know ledge o f the path arose, through the m iraculous p ow ers o f the Tathágata, in the gods o f the form realm
w h o cam e to him to listen to the dharma In brief, the physical supports o f the arising o f the path o f seeing are the persons w h o are on the level o f the suprem e dharma in the systems o f their respective yánas As fo r the m ental supports, the hlnayána path o f seeing can rely on any
o f the six grounds o f d hyána, w h ile the maháyána path o f seeing is m ainly attained through the actual dhyánas that are em braced by special com passion (Maháyánasútrálamkára VII.2a) In
particular, it can e v e n be attained through relying on the Peak o f Existence b ecause the actual
m editative absorption o f the Peak o f Existence that represents the nature o f the last m om ent o f the path o f preparation can function as the mental support o f the actual meditative absorption
o f cessation that represents the nature o f the dharma readiness o f suffering.
452 VI.28cd.
453 PGSD (pp 16 9 -7 0 ) defines the path o f se ein g in general as “the clear realization o f the four realities that represents the direct realization o f identitylessness, which arises subsequent to the com p letion o f the path o f preparation in the systems o f the respective y án as.” The definition
o f the šrávaka path o f seeing is “the šrávaka clear realization o f the four realities that represents the direct realization o f personal identitylessness.” The definition o f the pratyekabuddha path
o f seeing is “the intermediate yán a’s clear realization o f the four realities that represents the direct realization o f p h en om en al identitylessness in terms o f the apprehended.” Both šrávaka and pratyekabuddha paths o f seeing consist o f the sixteen m o m en ts o f the readinesses and c o g nitions T he definition o f the maháyána path o f seeing is “the m aháyána clear realization o f the four realities that represents the direct realization o f em ptiness.” W hatever is a m aháyána path
is not necessarily o n e o f the five maháyána paths because the path o f seeing consists necessarily
o f its meditative equipoise, while the w isd o m o f the subsequent attainment o f the first bhiimi is not the path o f seeing, though it is included in the path o f seeing In terms o f its objects, the path
o f seeing is divided into sixteen m o m en ts such as the dharma readinesses In terms o f its nature,
it is d ivid ed into tw o —the uninterrupted path and the path o f liberation The definition o f its uninterrupted path is “the m aháyána clear realization o f the four realities that consists o f the relinquishing remedy for the cognitive obscurations that are factors to be relinquished through seeing.” The definition o f its path o f liberation is “the maháyána clear realization o f the four realities that consists o f the sustaining rem ed y for said obscurations.” N o te that, in the general context o f (a) being in the process o f eradicating the respectively corresponding factors to be relinquished on a given path or (b) h av in g already eradicated them, the four rem edies are pre sented as follows (1) The invalidating rem ed y is the path o f preparation (fo c u sin g on the four realities o f the noble ones and invalidating the obscurations in terms o f their sixteen aspects) (2) The relinquishing rem ed y refers to the uninterrupted paths (the actual process o f eradicating even the seeds o f the respective factors to be relinquished) (3) The sustaining rem edy refers to the paths o f liberation (experiencing and sustaining the attained freedom from the factors that have been relinquished through the preceding uninterrupted paths) (4) The distancing remedy refers to the special paths (enhancing the realizations that were attained through the preceding paths o f liberation) In this w ay, the first tw o rem edies belong to phase (a) and the last tw o to phase (b).
Trang 2740 Groundless Paths
454 D4049, fol 93a.6-93b.4.
455 PGSD (p 174) qu otes the Abhidharmasamuccaya (D4049, fol 93b.4) in support: “A
m om en t o f m in d should be understood as th e com plete arising o f a cognition with regard to
w hat is to be cognized [by it].”
4 56 1.43.
457 P 171.
458 Lines 1 l e d - 12.
459 This passage corresponds alm ost literally to a passage in the Vmišcayasamgrahani
(D4038, fol 118a.7-118b.2).
4 6 0 Ibid., fol 118b.3.
461 PGSD (pp 170-73) says that, am ong the four systems o f asserting the path o f seeing as having one, two, four, and sixteen m om en ts (for details, see below), our ow n system is the last one Within this last system, there are the systems o f (a) Asaňga, (b) Vasubandhu, and (c) Haribhadra (a) Asafiga’s Abhidharmasamuccaya (D 4 0 4 9 , fol 93a.5-93b.3) holds that the
maháyána path o f seeing is divided into sixteen m oments in terms o f its substance, that is, four
m om ents for each one o f the four realities, w hich serve as the remedies for the factors to be relinquished through seeing: “(1) W h at is readiness? It is the uncontam inated prajňá in which the reality o f suffering becomes revealed as o n e s ow n personal experience by virtue o f prior analysis [on the path o f preparation] Through this [prajňá] o f seeing suffering, the [respective] afflictions to be relinquished are relinquished This is called ‘the readiness for the dharma c ogn i tion o f suffering.’ (2) What is the dharma cognition o f suffering? It is the cognition that manifests liberation [from the respective afflictions] right after the end o f the readiness [for the dharma cognition o f suffering] (3) What is the readiness for the subsequently realizing cognition o f suffering? It is the u ncontam inated prajňá right after the end o f the dharma cognition o f suffer ing in which it becom es revealed as one’s ow n personal experience that the two [cognitions that consist] o f the readiness for the dharma cognition o f suffering and the dharma cognition o f suffering are the causes for the qualities o f the noble ones (4) What is the subsequently realizing cognition o f suffering? It is the cognition that definitely seizes the readiness for the subsequently realizing cognition The readinesses and cognitions that correspond to the rem aining three real ities should be understood in the sam e way Here, through the readinesses for dharma cognition and the [dharma] cognitions, the apprehended is realized [to be empty] Through the subse quently realizing readinesses and the [subsequent] cognitions, the apprehender is realized (to be empty] It should be understood that all readinesses and cognitions entail the yoga o f dwelling
in signlessness These sixteen moments o f mind constitute the path o f seeing.” (b) According to
Abhidharmakoia V I.2 5 cd -2 6 , the dharma readiness o f suffering is the uninterrupted path o f
directly relinquishing the factors o f the desire realm with regard to the reality o f suffering that are to be relinquished through seeing The dharma cognition o f suffering is the path o f libera tion o f being free from these factors The subsequent readiness o f suffering is the uninterrupted path o f directly relinquishing the factors o f the tw o higher realms with regard to the reality o f suffering that are to be relinquished through seeing The subsequent cognition o f suffering is the path o f liberation o f being free from these factors The same applies fo r the rem aining three realities, (c) According to Haribhadra, both in terms o f the manner o f seeing the nature o f phe nomena and the fruitional clear realization, the maháyána path o f seeing has a single m om ent However, in terms o f the individually distinct clear realizations and the m anners o f inducing certainty, it has sixteen m om ents For the Alokd (pp 170-71) asserts that the path o f seeing’s sixteenfold power o f inducing the sixteenfold certainty during subsequent attainment that can cels out the sixteenfold superim positions o f apprehending the four realities in a w ron g way
Trang 3presents these sixteen m o m e n ts by follow ing the Abhidharmasamuccaya as above In terms o f the progression o f the faculties o f bodhisattvas, it is not contradictory to present four manners
o f the arising o f the mahàyàna path o f seeing because there are the four manners o f its arising
in bodhisattvas with (1) very sharp, (2) sharp, (3) m ed ium , and (4) dull faculties (1) In bodhisat tvas with very sharp faculties, it arises in a single m o m en t because they are able to com plete the activities o f the path o f seeing that consist o f k n ow in g suffering, relinquishing its origin, m a n i festing cessation, and cultivating the path in the very m o m en t w h e n they directly and newly see the nature o f p henom ena In terms o f isolates, the path o f seeing has sixteen m o m e n ts—from the perspective o f directly realizing the basic nature o f the four realities with regard to the desire realm, it is presented as the four dharma cognitions; from the perspective o f not being afraid o f that, as the four dh arm a readinesses; from the perspective o f directly realizing the basic nature
o f the four realities with regard to the higher realms, as the four subsequent cognitions; and from the p erspective o f not being afraid o f that, as the four subsequent readinesses This is also the intention o f Nàgàrjuna’s explanation o f the m ahàyàna path o f seeing having a single
m o m en t (2) In bodhisattvas o f sharp faculties, in terms o f substance the path o f seeing arises in two m om en ts First, there arises an uninterrupted path o f directly relinquishing all factors o f the three realms to be relinquished through seeing and then a path o f liberation o f being free from these factors In terms o f isolates, the former is presented as the eight readinesses and the latter
as the eight cognitions (3) In bodhisattvas o f m e d ium faculties, in terms o f substance the path
o f seeing arises in four m om ents First, there arises an uninterrupted path o f directly relinquish ing all factors o f the desire realm to be relinquished through seeing, w hich is follow ed by a path
o f liberation o f being free from these factors, an uninterrupted path o f directly relinquishing all factors o f the higher realms to be relinquished through seeing, and a path o f liberation o f being free from these factors In terms o f isolates, these four are presented as the four dharma readi nesses, the fo u r dharma cognitions, the four subsequent readinesses, and the four subsequent cognitions, respectively (4) In bodhisattvas o f dull faculties, in terms o f substance the path o f seeing arises in sixteen m o m en ts, as explained above by Asanga and Vasubandhu The
Prasphutapadâ (D 3796, fol 78a.2) says that the exact duration o f the path o f seeing o f bodhisat
tvas can never be delim ited in general since it depends on the prajnà, the vigor, and the faculties
o f individual bodhisattvas M CG (fols 62b 5 -6 3 a 6 ) says that there are m any assertions about the sixteen m o m en ts o f the path o f seeing, such as that, after the respectively former have arisen, the respectively later take them as objects and cognize them However, the instances o f seeing the four realities with regard to the phenom ena o f the desire realm are called “dharma readi ness” and “dharma c o g n itio n ,” while those o f seeing the four realities with regard to the phenom ena o f the tw o higher realms are called “subsequent readiness” and “subsequent c o g n i tio n ” T he poised readinesses represent the actual rem edies o f directly seeing the four realities— the uncon tam in ated prajnàs o f the uninterrupted paths—and the cogn ition s are their paths o f liberation There are several assertions about these sixteen m o m en ts arising progres sively or sim u ltan eou sly and the m anners o f presenting each However, the position that accords with the facts is that the realization o f the true nature o f the fo u r realities in a com plete m anner through the prajnà o f realizing the actuality o f the identitylessness o f all p h en o m en a happens in the single m o m en t o f com pleting this action, while its division into sixteen m o m en ts is merely
o n e in terms o f isolates In particular, this position is very much justified in the m ahàyàn as system o f seeing all p h en o m en a as emptiness free from reference points Nevertheless, for the prajnà with reference points, which bears the aspects o f the four realities, certainty arises p ro gressively in the order o f suffering, its cause, its cessation, and the path In this way, fo r said type
o f prajnà, there are individual m o m e n ts o f c o m p le tin g the actions o f seeing the four realities
on e by one MPZL (pp 77 -7 9 ) explains that, according to Candraklrti’s com m entary, “dharma
co g n itio n ” in the above quote from the Yuktisastikà does not refer to dharma cogn ition versus
dharma readiness, but to the cogn ition o f the dharma that is nirvàna—cessation as the basic
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four realities that consist o f the seem ing bearers o f this nature The presentation o f the path o f seeing as having sixteen m om ents is g iven for the purpose o f those w h o wish for liberation familiarizing w ith engaging in true reality, but, ultimately, the tw o presentations are one in nature A ccording to M aitreyas intention with regard to the hidden meaning o f the prajñápáramitá sütras (the progression o f clear realization), through ou t the chapters o f the AA the path o f seeing is asserted as consisting o f sixteen isolates in terms o f its factors to be relin quished and their remedies For example, in terms o f isolates, the single w isd o m o f the path o f seeing can be divided into tw o w isdom s by virtue o f the identitylessnesses o f tw o particular bearers o f this nature o f identitylessness Likewise, the single rem edial w isd om o f the path o f seeing, in term s o f its focal objects, is divided in to the four isolates o f realizing the basic nature
o f the four realities as the bearers o f this nature In terms o f the realms, through the particulars
o f the four realities with regard to the desire realm and the tw o higher realms, respectively, each one o f these four is divided into the tw o isloates o f dharma cognition and subsequent cognition, thus m aking eight In term s o f the m anner o f relinquishing the factors to be relinquished, since the single uninterrupted path o f the path o f se ein g relinquishes all factors to be relinquished through seeing sim ultaneously, it is through the isolates o f its relinquishing said eight w rong engagem ents in the four realities in terms o f the different realms that on e speaks o f the eight readinesses In the same way, the path o f liberation o f being free from these factors represents the eight cognitions It is in this way that one, in terms o f isolates, arrives at the sixteen m o m en ts
o f poised readiness and cognition, but o n e should understand that this does not refer to sixteen
m om ents that arise in a progressive manner In particular, AA V.22cd (“ w hich consists o f poised readiness in one single m o m e n t is the path o f seeing h ere”) says explicitly that, in their nature, all uninterrupted paths consist o f the single m o m e n t o f the w isd o m o f poised readiness Therefore, both Nágárjuna and Maitreya as the two system founders w h o c o m m e n t on the intention o f the prajñápáramitá sütras share the sam e essential point here It appears that others identify the poised readiness in AA V.22c as solely the poised readiness o f the reality o f suffering and yet assert that, though this poised readiness relinquishes all factors to be relinquished through seeing simultaneously, the follow ing fifteen w isdom s o f poised readiness and cogn ition (w hich have the natures o f uninterrupted paths and paths o f liberation) still arise in a progres sive manner thereafter.
462 PSD has “heard” (thos pa) instead o f “attained,” while LSSP has “because o f having
stopped being conceited about having attained em in en ce after being disciplined” (dul ba’i rjes la khyad zhugs pa thob pa la rlom pa bkag pas).
463 PGSD (pp 17 4 -7 5 ) defines the function o f the path o f familiarisation as “the ex cel lent virtues that are attained through the pow er o f having cultivated, in exact accordance with its nature, the maháyána path o f familiarization as their specific cause.” Its function is tw o
fo ld - t e m p o r a r y (the qualities o f relinquishment and realization from the secon d m o m en t o f the path o f familiarization up through the end o f the continuum ) and ultimate (the qualities
o f relinquishment and realization o f a buddha) In terms o f results, its above six functions can
be summarized into three—(a) results produced by persons, (b) results o f maturation, and (c) dom inated results, (a) T he first are tw ofold— in terms o f pacifying inner harm, functions (1) and (2) represent the temporary results and (3) is the ultimate result, while (4) is presented in terms
o f pacifying outer harm Function (5) represents result (b) and (6) represents (c).
464 PGSD (pp 176-78) defines th e path o f familiarization in general as “th e subsequent clear realization o f familiarizing with the direct realization o f identitylessness that has already hap pened.” The definition o f the šrávaka path o f familiarization is “the šrávaka subsequent clear realization o f familiarizing with the realization o f personal identitylessness that has already happened.” The pratyekabuddha path o f familiarization is analogous with regard to p h e n o m enal identitylessness in terms o f the apprehended The definition o f the maháyána path o f
Trang 5o f em ptiness that has already happened.” In terms o f its nature, it is divided into t w o —c o n taminated and uncontam inated In terms o f its aspects, it is divid ed into nine (the lesser o f the lesser and so on) The contam inations here are identified as the con cep tion s that are the co g n i tive obscurations o f apprehender and apprehended appearing as different However, it is not from the perspective o f the co n ta m in a ted path o f familiarization and these c o n cep tio n s defi nitely operating sim ultaneously that the path o f familiarization is presented as being associated with said conceptions For during the subsequent attainm ent o f the pure path o f familiarization there is no certainty that said conceptions arise in a c o n tinu ou s manner Therefore, the m eaning
o f “co n ta m in a ted ” is that the seeds o f these con cep tion s are taken as the objects o f the m ode
o f apprehension that apprehends all kinds o f reference points o f se em in g reality and is the condition for the arising o f subsequent conceptions similar in type (the reverse o f that is the
m eaning o f “u n co n ta m in a ted ”) Consequently, whatever is a contaminated path o f familiariza tion is necessarily uncontam inated The definition o f the contam inated path o f familiarization
is “the m ahayana subsequent clear realization that takes seem in g reality as its primary object” (all subsequent attainm ents o f the m ahayana path o f familiarization) The definition o f the
u n contam inated path o f familiarization is “the mahayana subsequent clear realization that takes ultimate reality as its primary object” (all meditative equipoises o f said path).
465 D 3795, fol 263b.4.
466 Pp 2 1 1 -1 2
467 D3801, fol 132b 1 —2.
468 D 3 7 9 6 , fol 58b.5 - 6
4 69 D 3801, fol 132b.l.
470 This passage is found in the Sanskrit version (see Sparham 2008a, pp 2 0 -2 1 ), but is miss-ing in 0 3 7 8 7 (it should be on fol 101a.4).
471 D 3787, fol 104a 1.
472 D 3796, fol 58b.6.
473 I c o u ld n ot locate this passage in either the Suddhamati or th e Vrtti.
474 D 3803, fols 7 5 b 7 -7 6 a l PGSD (pp 17 8 -8 0 ) defines the path o f familiarization as aspiration as “the mahayana subsequent clear realization that consists o f the subsequent attain
m ents o f aspiring for m other prajnaparamita as being the source o f the three welfares.” The definition o f the path o f familiarization as the aspiration for o n e’s ow n welfare is “the impure path o f familiarization that is congruently associated with the resolve o f aspiring for mother prajnaparamita as being the source o f one’s ow n excellent welfare.” The definition o f the path o f familiarization as the aspiration for the welfares o f on ese lf and others is “the path o f familiariza tion o f the pure b hum is before the arising o f the w isd om o f the tenth bhum i that is congruently associated with the resolve o f aspiring for mother prajnaparamita as being the source o f both excellent welfares.” The definition o f the path o f familiarization as the aspiration for the welfare
o f others is “the path o f familiarization o f the mind stream o f the tenth bhumi that is con gru ently associated with the resolve o f aspiring for m other prajnaparamita as being the source o f the excellen t welfare o f others.” Each on e o f these three being divided into nine (the lesser o f the lesser and so on) is illustrated in the sutras through nine exam ples each, but it is not that the first,
m iddle, and last arising o f said paths o f familiarization are presented as lesser, m ed ium , and great, respectively For it is not contradictory for these nine exam p les to exist in the m ind stream
o f a single person As fo r the boundary lines, the first one exists from the second through the seventh bhumis For through the pow er o f the coarse latencies o f the afflicted m ind not having changed state, on e’s application primarily accomplishes one’s ow n welfare The second o n e exists