Human transcription — may contain minor errors.
“Positing Our Own System”
From Jetsun Chokyi Gyaltsen’s
Necklace of Learned Explanation
Translated by Bill Magee and Lozang Zopa
version March 31, 2003
From among the two, presentation of grounds and presentation of paths, this is the first [presentation of grounds]. From among the three, definition, divisions, and the meaning of the terms, this is the first [definitions].
1. Presentation of Grounds
1. Definition
The definition of a ground from within a division of grounds and paths is:
[1] a clear realization of one who has entered a path that serves as a basis for the many good qualities that are its effect.
2. Divisions
When grounds are divided there are two: HÐnayåna grounds and Mahåyåna grounds.
1. HÐnayåna Grounds
1. Hearer Grounds
The definition of a HÐnayåna ground is:
[2] a clear realization of one who has entered a HÐnayåna path that serves as a basis for the many good qualities that are its effect.
When these are divided eight exist: ground of lineage, ground of eight, ground of seeing, ground of diminishment, ground free from attachment, ground realizing the produced, ground of Hearers, ground of Solitary Realizers. Other [grounds], such as the ground of seeing white [actions as its] aspect are similar. Also, when these are condensed they are condensed into two, because they are condensed into the two grounds of Hearers and Solitary Realizers.
The definition of the ground of a Hearer is:
[3] a clear realization of a Hearer which serves as a basis for the many good qualities which are its effect.
When these are divided there are two: the ground of a Hearer ordinary being and the ground of a Superior Hearer.
The definition of the Ground of a Hearer ordinary being is:
[4] [a clear realization of a Hearer which serves as a basis for the many good qualities which are its effect] and a clear realization which is included in the continuum of a Hearer ordinary being.
When these are divided there are two, the Hearer path of accumulation and the Hearer path of preparation.
From among these, the definition of a Hearer path of accumulation is:
[5] a clear realization of doctrine of a Hearer.
The definition of [a Hearer] path of preparation is:
[6] a clear realization of the meaning of that (i.e., of a Hearer).
When the first [the Hearer path of accumulation] is divided there are three: great, middling and small. When the second [the Hearer path of preparation] is divided there are four: heat, and so forth [i.e., peak, forbearance, and supreme mundane quality]. The first three [divisions] of the path of preparation each have three — great, middling, and small — making nine.
The definition of the ground of a Hearer Superior is:
[7] a clear realization of a Hearer Superior which serves as the basis for the many good qulaities which are its effect.
When this is divided there are three: a Hearer’s path of seeing, a Hearer’s path of meditation, and a Hearer’s path of no more learning.
The definition of a Hearer path of seeing is:
[8] a clear realization of the truth of a Hearer which arises after the completion of a path of preparation of a Hearer which is its own cause and which is produced before the path of meditation of a Hearer which is its own effect.
When this is divided there are three: the exalted wisdom of meditative equipoise of a Hearer path of seeing, the exalted wisdom of subsequent attainment [of a Hearer path of seeing], and a Hearer path of seeing which is neither of these.
The definition of an exalted wisdom of meditative equipoise of a Hearer path of seeing is:
[9] a clear realization of a Hearer’s truth which is a meditative equipoise focused one-pointedly on selflessness which is its object.
When this is divided there are three: the uninterrupted path of a Hearer path of seeing, the path of release of a Hearer path of seeing, and the exalted wisdom of meditative equipoise of a Hearer path of seeing which is neither of these.
The definition of an uninterrupted path of a Hearer path of seeing is:
[10] a clear realization of the truth of a Hearer which is in meditative equipoise one-pointedly on the selflessness of persons and which serves as the actual antidote for the acquired afflictive obstructions which are the objects of abandonment which correspond to it.
When this is divided there are the eight forbearances of a Hearer path of seeing [the four doctrinal forbearances and the four subsequent forbearances].
The definition of a path of release of a Hearer path of seeing is:
[11] a clear realization of the truth of a Hearer in meditative equipoise one-pointedly on the selflessness of persons and which is actually released from the acquired afflictive obstructions which are the objects to be abandoned corresponding to the uninterrupted path which induces it.
When this is divided there are the eight knowledges of a Hearer [the four doctrinal knowledges and the four subsequent knowledges].
The exalted wisdom of meditative equipoise of the path of seeing [of a Hearer] which is neither of these two [i.e., neither the uninterrupted path of a Hearer path of seeing or the path of release of a Hearer path of seeing] is, for instance, the exalted wisdom of meditative equipoise of the path of seeing of a Hearer in one-pointed meditative equipoise on emptiness and the exalted wisdom of meditative equipoise of the path of seeing of a Hearer in one-pointed meditative equipoise on the emptiness of duality.
The definition of an exalted wisdom of subsequent attainment of a Hearer path of seeing is:
[12] a clear realization of the truth of a Hearer who has arisen from the path of release of the path of seeing of a Hearer and which is manifestly in the continuum of a person who possesses that in her continuum.
That which is neither of these two roots [i.e., neither an exalted wisdom of meditative equipoise nor an exalted wisdom of subsequent attainment] refers to the four immeasurables in the continuum of one on the uninterrupted path of a Hearer path of seeing and the path of release of the Hearer path of seeing, and an awareness which seeks liberation, and a knower realizing the direct perception of emptiness in the continuum of one having subsequent attainment of a Hearer path of seeing, and a knower realizing the direct perception of the emptiness of duality [in the continuum of one having subsequent attainment of a Hearer path of seeing].
The definition of a Hearer path of meditation is:
[13] a subsequent clear realization which arises following the completion of a path of seeing of a Hearer which is it cause and which is produced before the path of no more learning of a Hearer which is its effect.
When this is divided there are three: the two, the exalted wisdom of meditative equipoise and the exalted wisdom of subsequent attainment, and the path of meditation which is neither of these two. Other [divisions] are of similar type.
The definition of a Hearer path of no more learning is:
[14] a clear realization of a Hearer which is at the end of the progression of paths of a Hearer.
2. Solitary Realizer Grounds
The definition of the ground of a Solitary Realizer is:
[15] a clear realization of one who has entered the path of a Solitary Realizer which serves as the basis for the many good qualities which are its effect.
When this is divided there are grounds of Solitary Realizer ordinary beings and grounds of Solitary Realizer Superiors.
The first is similar to Hearer [ordinary beings]. The second, the definition of ground of a Solitary Realizer Superior is:
[16] a clear realization of a Solitary Realizer Superior which serves as the basis of the many good qualities which are its effect.
When this is divided there are the three, the path of seeing and so forth [i.e., the paths of meditation and no more learning of a Solitary Realizer Superior].
The definition of a Solitary Realizer path of seeing is:
[17] a clear realization of the truth of a Solitary Realizer which arises after completing the path of preparation of a Solitary Realizer which is its cause and which is produced before the path of meditation of a Solitary Realizer which is its effect.
When divided there are the three: the meditative equipoise of a Solitary Realizer path of seeing, the exalted wisdom of subsequent attainment of a Solitary Realizer path of seeing, and a Solitary Realizer path of seeing which is neither of these two.
The definition of an exalted wisdom of meditative equipoise of a Solitary Realizer path of seeing is:
[18] a clear realization of the truth of a solitary realizer which is a meditative stabilization one-pointedly on the selflessness which is its own object.
When divided there are three: the uninterrupted path of a Solitary Realizer path of seeing, the path of release of a Solitary Realizer path of seeing, and a Solitary Realizer path of seeing which is neither of these two.
The definition of an uninterrupted path of a Solitary Realizer path of seeing is:
[19] a clear realization of the truth of a solitary realizer which is a meditative equipoise one-pointedly on the emptiness of duality and which serves as the actual antidote to the acquired conception apprehending forms to be external objects which is the object of abandonment corresponding to it.
When this is divided there are the eight forbearances.
The definition of a path of release of a Solitary Realizer path of seeing is:
[20] a clear realization of the truth of a Solitary Realizer which is in meditative equipoise one-pointedly on the emptiness of duality and which has actually abandoned the objects of abandonment which correspond to the uninterrupted path which induces it.
When divided there are the eight knowledges of the path of seeing.
The other [definitions and divisions] are of similar type.
2. Mahåyåna Grounds
The explanation of Mahåyåna Grounds has five parts: definition, divisions, method of moving from ground to ground, distinguishing features, and the meaning of the words.
1. Definition
The definition of a Mahåyåna ground is:
[21] a clear realization of one who has entered the path of the Mahåyåna which serves as a basis for the many good qualities which are its effect.
2. Divisions
When this is divided there are Bodhisattva grounds and Buddha grounds.
The definition of Bodhisattva ground is:
[22] a clear realization of a Bodhisattva which [serves as] the basis for that which is similar to it [i.e., the many good qualities which are its effect].
When divided there are the grounds of Bodhisattva ordinary beings and the grounds of Bodhisattva Superiors.
The definition of the ground of a Bodhisattva ordinary being is:
[23] a clear realization of an ordinary Bodhisattva which [serves as a basis for that which] is similar [i.e., the many good qualities which are its effect].
When this is divided there are the two, the path of accumulation and the path of preparation.
The definition of a Bodhisattva path of accumulation is:
[24] a clear realization of doctrine of a Bodhisattva.
When divided there are three: small, middling, and great.
The definition of a Bodhisattva path of preparation is:
[25] a clear realization of the meaning of a Bodhisattva.
When divided there are four: heat, and so forth [i.e., peak, forbearance, and supreme mundane quality]. Each of these has three divisions: small, middling, and great, making twelve.
The definition of a ground of a Bodhisattva Superior is:
[26] a clear realization of a Bodhisattva Superior which is conjoined with great compassion and the wisdom that realizes emptiness in direct perception.
When divided there are ten: the first ground “Very Joyful,” the second ground “Stainless,” the third ground “Radiant,” the fourth ground “Shining,” the fifth ground “Difficult to Tame,” the sixth ground “Manifest,” the seventh ground “Gone Afar,” the eighth ground “Immovable,” the ninth ground “Good Intelligence,” and the tenth ground, “Cloud of Dharma.”
If someone says, “the definition of the first ground is: an exalted wisdom of the first ground that is governed by the higher perfection of generosity,” this is incorrect because such an exalted wisdom of the first ground does not exist. This follows because a person of the first ground who has attained the perfection of generosity does not exist. This follows because a perfection of generosity on the paths of learning does not exist.
Therefore, the definition of the first ground, the Very Joyful is:
[27] an exalted wisdom of the first ground which has not attained the higher practice of the perfection of ethics and above but which has attained the higher practice of the perfection of generosity from within the ten perfections.
Having applied the ten perfections from the second ground to the tenth ground, the last is conjoined with higher practice of the perfection of exalted wisdom. Hence, it is of similar type to “thoroughly differentiated exalted wisdom of the tenth ground.” [check this translation.]
When the first ground, Very Joyful, is divided, there are three: the uninterrupted path of the first ground, the path of release of the first ground, and an exalted wisdom of meditative equipoise of the first ground which is neither of these two.
The definition of an uninterrupted path of the first ground is:
[28] an exalted wisdom of meditative equipoise of the first ground which is in meditative equipoise one-pointedly on suchness and serves as the actual antidote to the apprehension of true existence which corresponds to it.
When divided there are two: the uninterrupted path of the path of seeing and the uninterrupted path of the path of meditation.
The definition of an uninterrupted path of a path of seeing of the first ground is:
[29] that which is an uninterrupted path of the first ground and which serves as an actual antidote to the acquired apprehension of true existence which corresponds to it.
When these are divided there are eight forbearances. This [uninterrupted path of a path of seeing of the first ground] and the uninterrupted Mahåyåna path of seeing are mutually inclusive.
The definition of an uninterrupted path of a path of meditation of the first ground is:
[30] that which is an uninterrupted path of the first ground and which serves as an actual antidote to the innate apprehension of true existence which corresponds to it.
[Uninterrupted path of a path of meditation of the first ground] and uninterrupted path of a path of meditation of the first ground which is generated at the last moment of the first ground are mutually inclusive.
The definition of a path of release of the first ground is:
[31] that which is an exalted wisdom of meditative equipoise one-pointedly on suchness and an exalted wisdom of the first ground which has abandoned the obstructions corresponding to the uninterrupted path which arose in the same session of meditative equipoise with it.
When divided there are the eight knowledges of the path of seeing of the Mahåyåna.
That [exalted wisdom of meditative equipoise of the first ground] which is neither of these two [i.e., neither the uninterrupted path of the first ground nor the path of release of the first ground] is for instance a path of seeing of the Mahåyåna which is in one-pointed meditative equipoise on the selflessness of the person and a path of seeing of the Mahåyåna which is in one-pointed meditative equipoise on the emptiness of duality and an exalted wisdom of the first ground which is in meditative equipoise one-pointedly on emptiness which is subsequent again to the exalted wisdom of subsequent attainment of the Mahåyåna path of seeing.
The definition of an exalted wisdom of subsequent attainment of the first ground is:
[32] a clear realization of the truth of the Mahåyåna which has arisen from a path of release of the first ground and which has become manifest in the continuum of a person who possesses that in her continuum.
[An exalted wisdom of subsequent attainment of the first ground] and an exalted wisdom of subsequent attainment of the Mahåyåna path of seeing are mutually inclusive. A Mahåyåna path of seeing which is neither an exalted wisdom of meditative equipoise nor an exalted wisdom of subsequent attainment is for instance a conventional mind of enlightenment in the continuum of one who is on the uninterrupted path of the Mahåyåna path of seeing and an exalted wisdom that realizes in direct perception the selflessness of the person in the continuum of [one who is on the uninterrupted path of the Mahåyåna path of seeing] and an exalted knower realizing emptiness in direct perception in the continuum of a bodhisattva abiding in the exalted wisdom of subsequent attainment of the Mahåyåna path of seeing.
How [Mahåyåna Grounds] Are Produced
An exalted wisdom of the great supreme mundane quality of the path of preparation of the Mahåyåna that is a meditative equipoise one-pointedly on suchness and an uninterrupted path of the path of seeing of the Mahåyåna and a path of release of the path of seeing of the Mahåyåna are generated in one session of meditative equipoise. Following that, the exalted wisdom of subsequent attainment of the path of seeing of the Mahåyåna is generated. Following that, the exalted wisdom of meditative equipoise of the first ground which is neither of the two, the uninterrupted path of the first ground or the path of release [of the first ground] is generated. Following that, the uninterrupted path of the path of meditation of the first ground is generated.
That and the path of release of the second ground are generated in one session of meditative equipoise. Following that, the exalted wisdom of subsequent attainment of the second ground is generated. Following that, the exalted wisdom of meditative equipoise of the second ground which is neither of the two, the uninterrupted path of the second ground or the path of release [of the second ground] is generated. Following that, the uninterrupted path of the last moment of the second ground is generated. Through this, extend the reasoning to the remaining [grounds].
3. Method of Moving From Ground to Ground
Movement is from meditative equipoise to meditative equipoise because one moves from an uninterrupted path to a path of release. This is because at the time of moving from the first ground to the second ground one moves from the uninterrupted path of the first ground to the path of release of the second ground and similarly at the time of moving from the seventh ground to the eighth ground [one moves from the uninterrupted path of the seventh ground to the path of release of the eighth ground]. This follows because it is like this even at the time of moving from the tenth ground to the Buddha ground. Therefore, an uninterupted path that is generated in the last moment of the tenth ground exists and similarly also a path of release that is generated in the beginning of the ninth ground exists.
4. Distinquishing Features
[There are five:] distinguishing the method [for attaining] the higher perfections, distinguishing [the method] for increasing the number of qualities, distinguishing the method for taking fruitional birth, distinguishing the method for abandoning the objects of abandonment, and distinguishing [the method] for thorough purification.
1. Distinguishing the method [for attaining] the higher perfections
[The method for attaining the higher perfections] is that one ranges from the attainment of the higher practice of the perfection of generosity on the first ground to the attainment of the higher practice of the perfection of exalted wisdom on the tenth ground.
2. Distinguishing [the method] for increasing the number of qualities
In one moment of subsequent attainment of the first ground (1) one sees a hundred Buddhas, (2) one attains knowledge of their blessing, (3) one is able to go to a hundred Buddha Lands, (4) one is able to illuminate a hundred of these lands, (5) one is able to vibrate a hundred different worldly realms, (6) one is able to live for a hundred eons, (7) one engages in seeing with perfect exalted wisdom a hundred past and future eons, (8) one is able to have a meditative absorption in a hundred different meditative stabilizations, (9) one is able to open a hundred different doors of doctrine, (10) one is able to bring to fruition a hundred sentient beings, (11) one is able to emanate a hundred of one’s own bodies, and (12) one is able to gather as a retinue for each of one’s [emanated] bodies a hundred Bodhisattva Superiors.
Ranging from this [number of qualities], on the second ground one attains a thousand qualities for each of the twelve attainments, on the third ground one attains a hundred thousand qualities for each of the twelve attainments, on the fourth ground one attains a hundred ten million qualities for each of the twelve attainments, on the fifth ground one attains a thousand ten million qualities for each of the twelve attainments, on the sixth ground one attains a hundred thousand ten million qualities for each of the twelve attainments, on the seventh ground one attains a hundred thousand ten trillion qualities for each of the twelve attainments, on the eighth ground one attains a number of qualities equal to the number of subtle particles of the Three Thousand for each of the twelve attainments, on the ninth ground one attains a number of qualities equal to the number of subtle particles of a million Three Thousands for each of the twelve attainments, and on the tenth ground one attains a number of qualities equal to the number of subtle particles of an inexpressible number of an inexpressible number of Buddha lands for each of the twelve attainments.
3. Distinguishing the method for taking fruitional birth
A person on the first ground takes birth as a wheel-turning king ruling the world. A person on the second ground takes birth [as ruler] of the four worlds. A person on the third ground takes birth in the heaven of the thirty-three. A person on the fourth ground takes birth in the abode free from conflict. A person on the fifth ground takes birth in Tushita heaven. A person on the sixth ground takes birth in the heaven of Joy in Emanations. A person on the seventh ground takes birth in the heaven of Having Power Over Others’ Emanations. A person on the eighth ground takes birth as Great Brahmå, Lord of the First Thousand. A person on the ninth ground takes birth as Great Brahmå, Lord of the Second Thousand. A person on the tenth ground takes birth as the Great Lord, Son of the Gods of the Highest Pure Land.
4. Distinguishing the method for abandoning the objects of abandonment
On the occasion of the path of seeing, a hundred and twelve afflictive obstructions to be abandoned [by the path of] seeing are abandoned and a hundred and eight obstructions to omniscience to be abandoned [by the path of] seeing are abandoned. Regarding this, one-hundred twelve afflictive obstructions to be abandoned [by the path of] seeing exist because forty afflictive obstructions to be abandoned [on the path of] seeing which are including in the grounds of the desire realm which are those [i.e., which observe the four noble truths] exist and because seventy-two afflictive obstructions to be abandoned [on the path of] seeing which are included in the grounds of the higher realms exist.
The first [that there are forty afflictive obstructions to be abandoned on the path of seeing which are including in the grounds of the desire realm] is established because there are ten afflictive obstructions to be abandoned [on the path of] seeing [observing] true sufferings including in the grounds of the desire realm which is that and there are ten afflictive emotions to be abandoned [on the path of] seeing [observing] true origins and there are ten of those that [observe] true cessations and ten of those that [observe] true paths, making forty.
The first [that there are ten afflictive obstructions to be abandoned on the path of seeing observing true sufferings including in the grounds of the desire realm] is established because there are desire, anger, pride, afflicted ignorance, afflicted doubt, views of the transitory collection, wrong views, views apprehending an extreme, apprehending [wrong] views as supreme, and apprehending [faulty] ethics and modes of conduct as supreme. Extend the reasoning to the others.
This is spoken of in the Ornament for Illumination:
Here also, in the desire realm, desire, anger, pride, afflicted ignorance, afflicted doubt, views of the transitory collection, wrong views, views apprehending an extreme, apprehending [wrong] views as supreme, and apprehending [faulty] ethics and modes of conduct as supreme come to be forty through the divisions of the four noble truths.
The second [that there are seventy-two afflictive obstructions to be abandoned on the path of seeing which are included in the higher grounds, is established] because there are thirty-six included within the grounds of the form realm and thirty-six included within the grounds of the formless realm.
The first [that there are thirty-six included within the grounds of the form realm] is established because there are the nine: desire that is an affliction to be abandoned [on the path of] seeing [observing] true sufferings of those [formless realms], pride, afflicted ignorance, afflicted doubt, views of the transitory collection, wrong views, views apprehending an extreme, apprehending [wrong] views as supreme, and apprehending [faulty] ethics and modes of conduct as supreme. Similarly also, the latter [three noble truths] each have nine, [making thirty-six]. Extend the reasoning to the formless realm.
This is spoken of in the Ornament for Illumination:
Similarly, in the form and formless realms, those objects to be abandoned by [the path of seeing observing] these four noble truths — omitting the eight that are anger — are seventy-two. In general, when added up there are a hundred and twelve afflictions to be abandoned by [the path] of seeing that are abandoned.
The second root reason [that there are a hundred and eight obstructions to omniscience to be abandoned by the path of seeing] is established because there are a hundred and eight obstructions to omniscience that are to be abandoned by [the path of] seeing of the Mahåyåna. This is because there are thirty six obstructions to omniscience to be abandoned [on the path of] seeing which are included in the grounds of the desire realm which is that and there are thirty six [obstructions to omniscience to be abandoned on the path of seeing which are included in the grounds of the] form and formless realms.
The first [that there are thirty six obstructions to omniscience to be abandoned on the path of seeing which are included in the grounds of the desire realm] is established because there are nine conceptions about an apprehended to be turned away from that are obstructions to omniscience that are abandoned [on the path of] meditation included in the grounds of the desire realm and nine conceptions about an apprehended to be engaged, and nine conceptions about apprehenders of substantial existence, and nine conceptions about apprehenders of imputed existence. The latter [i.e., the form and formless realms] have similar reasoning.
Secondly, regarding that which is to be abandoned [on the path of] meditation, from within the two, afflictive obstructions and obstructions to omniscience, the first has sixteen because regarding the afflictions to be abandoned [on the path of] meditation which are objects to be abandoned corresponding to the uninterrupted path of the path of meditation of the first ground, there are six afflictions included in the grounds of the desire realm and ten that are included in the higher realms.
The first [that there are six afflictions included in the grounds of the desire realm] is established because there are the six: desire that is included in the grounds of the desire realm which are to be abandoned [on the path of] meditation of the Mahåyåna, anger, pride, ignorance, the view of the transitory collection, and the view apprehending an extreme.
The second [that there are ten that are included in the higher realms] is established because there are five included in the grounds of the form realm which are those and five included in the grounds of the formless realm.
The first [that there are five included in the grounds of the form realm] is established because there is desire which is included in the grounds of the formless realm, pride, ignorance, the view of the transitory collection, and the view apprehending an extreme. The reasoning can be extended to the second.
This is spoken of in the Ornament for Illumination:
Due to that, the first moment of the first ground is the path of seeing. Other than that, from the second period and so forth, up to the uninterrupted path called Vajra-like, immediately following which is the attainment of the All Radiant ground of a Buddha, is called the path of meditation. This is because all these are realized individually by differentiating phenomena as the supreme meaning and so forth. Moreover, any of the sixteen afflictions are abandoned serially. Thus, attachment, anger, pride, ignorance, the view of the transitory collection, and the view apprehending an extreme are the six active in the desire realm. From among these, excepting anger, ten are active in the form and formless realms.
The second is established because it says in the Ornament for Illumination:
Through differentiating the phenomena of thorough purification for the paths of seeing and meditation, there is a presentation of the ten grounds of the Very Joyful and so forth.
Regarding those obstructions to omniscience which are to be abandoned [by the path of] meditation of the Mahåyåna, there are a hundred and eight because there are thirty-six obstructions to omniscience which are to be abandoned [by the path of] meditation included in the grounds of the desire realm which are that, and there are thirty-six [obstructions to omniscience which are to be abandoned by the path of meditation] included in the grounds of the form realm which are that, and there are thirty-six [obstructions to omniscience which are to be abandoned by the path of meditation] included in the grounds of the formless realm which are that.
The first [that there are thirty six obstructions to omniscience to be abandoned on the path of meditation which are included in the grounds of the desire realm] is established because there are nine conceptions about an apprehended to be turned away from that are obstructions to omniscience that are abandoned [on the path of] meditation included in the grounds of the desire realm and nine conceptions about an apprehended to be engaged, and nine conceptions about apprehenders of substantial existence, and nine conceptions about apprehenders of imputed existence. The latter [i.e., the form and formless realms] have similar reasoning.
5. Distinguishing [the method] for thorough purification
The definition of thorough purification in a ground is:
[33] the good quality that eliminates the faults of that ground for whoever possesses it and which completes the good qualities.
When this is divided there are nine.
The definition of thorough purification in the first ground is:
[34] the good quality of the first ground which eliminates the faults of the first ground and which completes the good qualities.
Through this extend the reasoning to the others.
There is a difference in enumeration of the thorough purifications of the ten grounds, because the first ground has ten thorough purifications, the second has eight, the third has five, the fourth and fifth have ten each, the sixth has twelve, the seventh has twenty, the eighth has eight, and the ninth has twelve.
Well then, if it is said, “Isn’t it the case that the thorough purification of the tenth ground does not exist?” this is not the case, because the exalted wisdom of the tenth ground which eliminates the faults of the tenth ground and which completes the good qualities [of the tenth ground] exists.
On this occasion, there is a reason why the thorough purification of the tenth ground is not explicitly indicated. This is because after explicitly indicating the thorough purification of the ninth ground one is able to realize the thorough purification of the tenth ground.
Well then, if it is said, “Is the thorough purification of the tenth ground thorough purification for the sake of attaining the good qualities that are not attained earlier, or is it thorough purification [for the sake of good qualities] that have already been attained?” someone might say: “It is thorough purification for the sake of attaining that which has not been attained, because, for instance, it is like a ditch for channeling water.”
Or someone might say: “[It is thorough purification for the sake of attaining] that which has already been attained, because, for instance, it is like sweeping a clean house.”
The first is not correct because whatever is a good quality of the first ground must exist at the time of the first ground.
3. Meaning of the Terms
[This has two parts:] the general etymology of ground and the etymologies of the individual grounds.
1. The general etymology of ground
The [Sanskrit] equivalent of “ground” is bhumi. From the point of view of developing the etymology, there is a reason for saying “ground” for the Mahåyåna path of seeing and so forth, because such is said because it serves as a support for fearlessness for trainees regarding the limitless numbers of ghosts of the two obstructions and because it acts to increase good qualities to higher and higher [levels].
The Ornament for the Mahåyåna SÒtras states:
Since they are fearless [with respect to] limitless numbers of ghosts
And since for the sake of limitless numbers [of good qualities]
Later one moves higher,
Just these are asserted to be grounds.
2. The etymologies of the individual grounds
There is a reason for calling the first ground “Very Joyous” because when one sees from the first ground that one is near to complete enlightenment and the accomplishment of the welfare of sentient beings, special joy is generated.
Just this [Ornament for the Mahåyåna SÒtras] states:
Since they are near enlightenment
And see they will accomplish the welfare of sentient beings
Great joy is generated.
Therefore it is called “Very Joyful.”
There is a reason for calling the second ground “Stainless” because from the second [ground] one is free from the stains of faulty ethics and the effort of taking the HÐnayåna to mind.
This [Ornament for the Mahåyåna SÒtras] states:
Since it is free from faulty ethics and the effort [of taking the HÐnayåna to mind]
It is called the “Stainless” ground.
There is a reason for calling the third ground “Radiant” because from the third [ground] one makes effort to seek doctrinal scripture even without looking after ones body and life and other trainees are gratified by the appearance of doctrine.
This [Ornament for the Mahåyåna SÒtras] states:
Since it causes the great appearance of doctrine
It is called “Radiant.”
There is a reason for calling the fourth ground “Shining” because on the fourth ground one shines a fire-like light of exalted wisdom that burns one’s corresponding two obstructions from the point of view of possessing doctrines concordant with enlightenment.
This [Ornament for the Mahåyåna SÒtras] states:
Here, doctrines concordant with enlightenment
Thoroughly shine like light.
Due to possessing them, this ground
Since it burns the two [obstructions], possesses shining.
There is a reason for calling the fifth ground “Difficult to Tame” because whereas for intelligent bodhisattvas on the fourth ground and below it is difficult to bring sentient beings to fruition and hard to have patience with the errors of trainees, on the fifth ground these [bodhisattvas] are able to tame them.
This [Ornament for the Mahåyåna SÒtras] states:
Since thoroughly maturing beings and
Protecting ones own mind
Is difficult training even for the intelligent,
It is called “Difficult to Tame.”
There is a reason for called the sixth ground “Manifest” because meditating on the arising of the system of [the twelve links of] dependent-origination manifests a reversal from cyclic existence and meditating on the reversal of the system of [the twelve links of] dependent-origination manifests nirvana.
This [Ornament for the Mahåyåna SÒtras] states:
Since depending on the perfection of wisdom
Manifests here [the reversal] of cyclic existence
And nirvana, the two,
It is called the ground of the “Manifest.”
There is a reason for calling the seventh ground “Gone Afar” because in dependence on meditating on the path for a long time one relates the two, the final path having signs and effort with the one path of progress.
This [Ornament for the Mahåyåna SÒtras] states:
Since it is related to the one path of progress
It is asserted to be the ground “Gone Afar.”
There is a reason for calling the eighth ground “Immoveable” because on the eighth ground both discriminations with signs and discriminations without signs but with effort do not move [the mind] and are non-existent.
This [Ornament for the Mahåyåna SÒtras] states:
Since it is unmoved by the two discriminations
It is definitely called the “Immoveable” ground.
There is a reason for calling the ninth ground “Good Intelligence” because one attains the forbearance called “Intelligence correctly knowing individual [phenomena].”
This [Ornament for the Mahåyåna SÒtras] states:
The good awareness correctly knowing individual [phenomena]
Of this ground is “Good Intelligence.”
There is a reason for calling the tenth ground “Cloud of Doctrine” because just as an great harvest in the world occurs in dependence on rain falling from a gathering of rain clouds in the sky, so a great marvelous harvest of virtue in the continua of trainees occurs in dependence on a rain of doctrine from the gathering of clouds of doctrines regarding forms, meditative stabilization, and so forth in the mental continuum of tenth ground bodhisattvas, which is like the sky.
This [Ornament for the Mahåyåna SÒtras] states:
Since the two like clouds
Pervade the doctrine in the sky,
It is called “Cloud of Doctrine.
When the meaning is condensed, there is a reason that the subject, clear realizations of one who has entered a path, are called grounds, because they serve as the basis for the many good qualities that are its effect.
2. Presentation of Paths
The second has five aspects: definition, divisions, synonyms, etymology, mode of production.
1. Definition
The definition of path is
[35] an exalted knower which is influenced by the uncontrived intention definitely to emerge.
2. Divisions
If [paths] are divided in terms of objects, there are the five, the path of accumulation and so forth. If [paths] are divided in terms of periods there are three: the two, meditative equipoise and subsequent attainment, and the path that is neither of those two. If [paths] are divided in terms of support, there are the three, Hearers, Solitary Realizers, and Bodhisattvas.
The definition of the path of accumulation is:
[36] a clear realization of the doctrine.
That has the three, Hearer, Solitary Realizer and Mahåyåna paths of accumulation.
The definition of a Hearer path of accumulation is:
[37] a clear realization of a Hearer’s doctrine.
That has three: small, middling, and great. Each of those has three: direct perception, inferential cognition, and subsequent cognitions which are those [clear realizations of a Hearer’s doctrine]. The first [direct perception] is for instance the first five higher knowledges in the continuum of a person on the Hearer’s path of accumulation. The second [inferential cognition] is for instance the awareness the newly realizes selfessness of persons in dependence on a sign in such a continuum. The third [subsequent cognition] is for instance the ascertaining consciousness which ascertains selflessness of persons in such a continuum. Therefore, apply the reasoning also to Solitary Realizer paths of accumulation.
The distinctive feature for Solitary Realizers is for instance an awareness realizing emptiness of duality or the ascertaining consciousness that ascertains the emptiness of duality in the continuum of a person on the path of accumulation. Therefore, apply this reasoning also to the Mahåyåna path of accumulation. The distinctive feature for the Mahåyåna is to apply emptiness instead of selflessness.
The definition of a path of preparation is:
[38] a clear realization of the meaning.
When this is divided there are the three, Hearer path of preparation, and so forth. The definition of a Hearer path of preparation is:
[39] a clear realization of a Hearer’s meaning.
When divided there are four, heat and so forth. The first three have small, middling, and great, whereas the supreme mundane quality does not because it is the final moment at that time. That follows because the Abhidharmakosa says:
That is a single moment, just like Supreme Mundane Quality.
If divided in another way there are three, direct perception, inferential cognition, and subsequent cognition. Illustrations are as above. Extend the reasoning to Solitary Realizers. Distinctive features are as above.
The definition of a Mahåyåna path of preparation is:
[40] a clear realization of the Mahåyåna meaning.
If that is divided there are four, such as heat. Each of these is also divided into three, small, middling and great, making twelve. If that is divided in another way there are three, such a direct perception, inferential cognition, and subsequent cognition. Illustrations are as before.
The definition of the path of seeing is:
[41] a clear realization of the truth.
If that is divided there are three: Hearer’s path of seeing, and so forth.
The definition of a Hearer’s path of seeing is:
[42] a clear realization of a Hearer’s truth.
The divisions and so forth have already been explained.
The definition of a doctrinal forbearance of sufferings related to a Hearer path of seeing is:
[43] that which is an uninterrupted path of a Hearer’s path of seeing and which acts as the actual antidote to the seeing-abandonments1 [related to] sufferings included in the paths of the desire realm which are its corresponding objects of abandonment.
The definition of a subsequent forbearance of sufferings related to a Hearer path of seeing is:
[44] that which is an uninterrupted path of a Hearer’s path of seeing and which acts as the actual antidote to the afflictive obstructions that are seeing-abandonments [related to] sufferings included in the paths of the higher realms which are its corresponding objects of abandonment.
That reasoning can be applied to the others.
There is simultaneous production of the eight forbearances of the Hearer’s path of seeing because they are produced in that way in the continuum of a candidate for stream enterer who [abandons] objects of abandonment all at once.
There is gradual production because they are produced in that way in the continuum of she who [abandons] the objects of abandonment in stages.
That reasoning can be applied to Solitary Realizers.
The definition of Mahåyåna path of seeing is:
[45] a clear realization of the truth of the Mahåyåna.
The divisions have already been explained.
The definition of the path of meditation is:
[46] a subsequent clear realization.
When divided there are three, the Hearer path of meditation and so forth.
The definition of the Hearer path of meditation is:
[47] a Hearer’s subsequent clear realization.
The definition of an exalted wisdom of meditative equipoise of a Hearer path of meditation is:
[48] The subsequent clear realization of a Hearer in one-pointed meditative equipoise on the selflessness that is its object.
When this is divided there are the three: the uninterrupted path of the Hearer’s path of meditation, the path of release of the Hearer’s path of meditation and the exalted wisdom of meditative equipoise of the Hearer’s path of meditation that is neither of those.
The definition of the uninterrupted path of a Hearer path of meditation is:
[49] that which is a subsequent clear realization of a Hearer in one-pointed meditative equipoise on selflessness of persons and which acts as the actual antidote to the afflictive obstructions abandoned on the path of meditation which are its corresponding objects of abandonment.
When that is divided there are nine ranging from the small of the small of the Hearer’s [uninterrupted path of the] path of meditation to the great of the great.
The definition of a path of release of a Hearer path of meditation is:
[50] a subsequent clear realization of a Hearer in one-pointed meditative equipoise on selflessness that has been released from the obstructions that correspond to the uninterrupted path of a Hearer’s path of meditation produced in the same session of meditative equipoise as it and which is its substantial cause.
When that is divided there are nine ranging from the small of the small of the Hearer’s path of release of the path of meditation to the great of the great. That reasoning can be applied to Solitary realizers.
The definition of a Mahåyåna path of meditation is:
[51] a subsequent clear realization of the Mahåyåna.
If that is divided there are three, such as the exalted wisdom of meditative equipoise of the Mahåyåna path of meditation. The first, the definition of the exalted wisdom of meditative equipoise of a Mahåyåna path of meditation is:
[52] that which is a subsequent clear realization of a Mahåyånist in one-pointed meditative equipoise on the selflessness that is its object and which has arisen to become manifest in the continuum of a person who possesses that in her continuum.
When that is divided there are three such as the uninterrupted path of the Mahåyåna path of meditation.
The definition of the first [the uninterrupted path of a Mahayana path of meditation] is:
[53] that which is a subsequent clear realization of a Mahåyånist in one-pointed meditative equipoise on suchness and which acts as the actual antidote to the innate apprehension of true existence which corresponds to it.
When divided there are the three of the small cycle, the three of the middling cycle, and the three of the great cycle.
The definition of the smallest small uninterrupted path of a Mahåyåna path of meditation is:
[54] that which is an uninterrupted path of the Mahåyåna path of meditation and which acts as the actual antidote to the greatest great apprehensions of true existence corresponding to it.
If divided there are two, the first ground’s uninterrupted path of the path of meditation and the second ground’s uninterrupted path of the path of meditation. The middling small uninterrupted path of the Mahåyåna path of meditation is mutually inclusive with the third ground’s uninterrupted path. That reasoning can be applied to the others.
The definition of a path of release of a Mahåyåna path of meditation is:
[55] that which is an exalted wisdom of meditative equipoise of the Mahåyåna path of meditation and which is a Mahåyåna subsequent clear realization which has been released from the apprehension of true existence that corresponds to the uninterrupted path produced in the same session of meditative equipoise as it.
When divided there are nine. The smallest small of the path of release of a Mahåyåna path of meditation is mutually inclusive with the second ground’s path of release of the path of meditation.
The definition of the path of no more learning is:
[56] an exalted knower that has abandoned the afflictive obstructions.
When divided there are three, the Hearer’s path of no more learning and so forth.
3. Synonyms
Path of accumulation, ground of faith, compatible with liberation, and clear realization of doctrine, are mutually inclusive.
Path of preparation, branch of definite discrimination, compatible with definite discrimination, and clear realization of meaning are mutually inclusive.
Path of seeing, clear realization of truth, and an exalted knower in the continuum of one on the path of seeing are mutually inclusive.
Path of meditation, subsequent clear realization, and exalted knower of one on the path of meditation are mutually inclusive.
Path of no more learning, and exalted knower of an arhat are mutually inclusive. Through this one should know the vehicles individually.
4. Etymology
There is a reason for calling the subject, Hearer path of accumulation, path of accumulation. The reason it is referred to in that way is because it is the first of the paths where [one] gathers accumulations for the sake of attaining liberation. There is a reason for calling it a clear realization of doctrine. The reason it is referred to in that way is because it is a period in which one principally resolves the topics of the three doctrines through hearing and reflection. There is a reason for referring to it as ground of faith. The reason it is referred to in that way is because it is a path during which one becomes skilled primarily in the five faculties, such as faith. There is a reason for referring to it as compatible with liberation. The refer it is referred to in that way is because it is a path during which one acts in a way compatible with the attainment of the following parts: the liberation that is a true cessation in which one has abandoned the afflictive obscurations and the liberation which is a true cessation of having abandoned the acquired afflictive obscurations.
There is a reason for referring to the subject Hearer’s path of preparation as a path of preparation. The reason it is referred to in this way is because it is a path during which one prepares for the perceptual realization of the four truths. There is a reason for referring to it as the clear realization of meaning. The reason it is referred to in this way is because it is a path during which one draws forth experience of either level, coarse or subtle, of selflessness which is the meaning of the excellent sayings, that arises through meditation.
There is a reason it is referred to as the branch of definite discrimination. The reason it is referred to in this way is because the non-conceptual exalted wisdom of meditative equipoise is called definite discrimination and it [the path of preparation] is the actual substantial [cause] of the non-conceptual exalted wisdom in meditative equipoise that is its effect.
There is a reason for referring to it as compatible with definite discrimination. The reason it is referred to in this way is because it is compatible with the non-conceptual exalted wisdom of meditative equipoise that is called definite discrimination.
There is a reason for referring to, for instance, the uninterrupted path of the Mahayana path of seeing as definite discrimination. The reason it is referred to in this way is because it is a path that is definitely discriminated from that which is to be abandoned on the path of seeing.
There is a reason for calling a subject like the bodhisattva’s path of seeing a path of seeing. The reason it is referred to in this way is because it is a path during which the four truths are perceptually seen.
There is a reason for referring to it as the clear realization of truth. The reason it is referred to in this way is because it is a path during which truth is perceptually newly realized.
There is a reason for referring to a subject like the Mahayana path of meditation as a subsequent clear realization. The reason it is referred to in this way is because it is a path during which one familiarizes oneself with the continuation of that previous perceptual realization of truth.
There is a reason for referring to the subject the exalted knower of an arhat as the path of no more learning. The reason it is referred to in this way is because it is a path which it would be suitable for those with attachment to prostrate to and which has already abandoned the afflictive obscurations.
5. Mode of Production
The attainment of the small level of the Hearer path of accumulation is marked by that time in which the uncontrived intention definitely to emerge is produced in the continuum of a person who, for the time being, is definite in the lineage of a Hearer.
The middle level of that is produced in that continuum subsequent to that. The greater level of that is produced in that continuum subsequent to that.
The attainment of the heat level of the Hearer’s path of preparation is marked by that time in which the Hearer who abides on the great level of the Hearer path of preparation and for the time being is certain in her lineage type as a Hearer, attains insight observing the selflessness of persons. The peak level of the Hearer path of preparation is produced subsequent to that. The forbearance level of the path of preparation is produced subsequent to that. Subsequent to that, Supreme Mundane Quality, the uninterrupted path of a Hearer path of seeing, and the path of release of a Hearer path of seeing are produced in a single session of meditative equipoise.
The attainment of the Hearer path of seeing is marked by that time in which the Hearer who abides on the level of Supreme Mundane Quality of the Hearer path of preparation and for the time being is certain in her lineage type as a Hearer, attains an exalted knower that newly perceptually realizes selflessness of persons.
The attainment of the Hearer’s path of meditation is marked by that time in which a person on such a Hearer path of seeing, in dependence upon [their] familiarity with the previous realization of the selflessness of persons, attains the actual antidote to the great afflictive obscurations.
The attainment of the Hearer path of no more learning is posited as that time in which they have abandoned the afflictive obscurations. Those types can be extended to Solitary Realizers.
The attainment of the small level of the Mahayana path of accumulation is marked by that time in which the Mahayana awakening mind is produced in the continuum of a person who has not entered a path definite in the Mahayana lineage.
The attainment of the heat level of the Mahayana path of preparation is marked by the time in which that bodhisattva who abides in the great level of the path of preparation without having previously entered lower paths attains the insight observing emptiness.
There is a difference in the way those who have not previously entered lower paths and those who have move from the Mahayana path of accumulation to the Mahayana path of preparation. [Of those the first] those who have not previously entered lower paths: the attainment of the Mahayana path of seeing is marked by a person on such a bodhisattva path of preparation attainment of the exalted knower that perceptually realizes emptiness.
As for those who have previously entered lower paths, there are two, those who have not experienced the realization of emptiness on the lower paths and those who have realized that
The attainment of an insight observing emptiness and the attainment of the heat level of the Mahayana path of preparation is simultaneous for a person on a bodhisattva path of accumulation who has previously entered the lower paths without experiencing realization of emptiness on the lower paths.
For those who have experienced a realization of emptiness on the lower paths, there are two, those who have previously realized [emptiness] as a person on the Hinayana path of accumulation who experiences realization on a lower path and a person who previously realized [emptiness] as a person on such a Hinayana path of preparation. The attainment of the Mahyana path of preparation is marked by the time when such a person attains an insight observing emptiness when that person has previously realized [emptiness] as a person on the Hinayana path of accumulation who experiences realization on a lower path yet who has not previously realized [emptiness] as a person on such a Hinayana path of preparation.
[more on mode of production]
-
“Seeing-abandonment” (mthong spang) refers to objects of abandonment abandoned on the path of seeing.↩︎