Analysis of the Middle and Extremes The Scripture on the Monk Nāgasena

Part II

Analysis of the Middle and Extremes

obstacles; (4) obstacles to attainment, which refer to normal obstacles; (5) obstacles to extraordinary attainments, which refer to obstacles related to grasping and rejecting samsara; (6) obstacles to proper application, which refer to the nine obstacles related to afflictions (i.e., the nine fetters); (7) obstacles to the causes, which refer to obstacles related to the ten activations of virtue and so forth; (8) obstacles to penetrating reality, which refer to obstacles to the factors of awakening; (9) obstacles to unsurpassed purity, which refer to obstacles to reaching the other shore; (10) obstacles to distinctions in paths, which refer to obstacles to the ten [bodhisattva] grounds; (11) the complete array of obstacles are summarized into the two obstacles. End of Part I of the Madhyāntavibhāga-bhāṣya

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Chapter Three

Discussion of Reality

Having discussed the obstacles, I will explain reality. The verses read as follows:

Reality consists of only ten [types]: the realities that are (1) fundamental, (2) characteristic, (3) undistorted, (4) according to cause and effect, (5) coarse and subtle, (6) the logically accepted, (7) the sphere of purity, (8) inclusive, (9) differentiated, and (10) discerned through the ten skills, all of which remove views of self.

Commentary: It should be understood that there are only ten types of reality: (1) fundamental reality, (2) the reality of characteristic, (3) undistorted reality, (4) the reality of cause and effect, (5) coarse and subtle reality, (6) the reality of that which is accepted (axioms), (7) the reality of the purified sphere, (8) the inclusive reality, (9) the differentiated reality, (10) the reality of skills.

This [the reality of skills] encompasses a further ten types, [all of which reflect] the intention to remove the ten types of self-view. The ten skills [for approaching reality] are (1) skillful [contemplation of reality through] the aggregates, (2) skillful [contemplation of reality through] the perceptual bases. (3) skillful [contemplation of reality through] the sense bases, (4) skillful [contemplation of reality through] dependent origination, (5) skillful [contemplation of reality through] the appropriate and inappropriate, (6) skillful [contemplation of reality through] the faculties, (7) skillful [contemplation of reality through] time, (8) skillful [contemplation of reality through] the truths, (9) skillful [contemplation of reality] in relation to the vehicles, (10) skillful [contemplation of reality through] conditioned and unconditioned phenomena. Herein, what is the fundamental reality? It refers to the three natures: (1) the nature of the conceptualized, (2) the nature of the other-dependent, (3) the nature of the perfectly accomplished. The other realities are established 39

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based on these. What is considered to be the meaning of reality here in relation to the stated three natures? The verse reads as follows: Considered as the reality of the three natures: solely, one is always nonexistent, one is existent but is unreal, and one is existent and nonexistent. Commentary: In this manner, among the three natures, the characteristic of the conceptualized is permanently nonexistent. Being permanently nonexistent, this nature is considered real because of the absence of cognitive distortion. The characteristic of other-dependency exists but is unreal. Only existing but unreal, the other-dependent is considered real because of confusion. The characteristic of the perfectly accomplished is both existent and nonexistent. Only existent and nonexistent, this nature is considered a reality because of emptiness.

What is the reality of characteristics? The verses read as follows: Reifying and negating views regarding phenomena and the transmigrating person, the grasped and the grasper, and existence and nonexistence are discontinued having understood this. This is called the reality of characteristics. Commentary: If all reifying and negating views of all phenomena and persons are understood in this way, then they will be discontinued. This is the characteristic of reality of the conceptualized nature. If all reifying and negating views of grasped and grasper are understood in this way, their activities will be discontinued. This is the characteristic of reality of the otherdependent nature. If all reifying and negating views of existence and nonexistence are understood in this way, they will be discontinued. This is the characteristic of reality of the perfectly accomplished nature. Since there is no cognitive distortion within the characteristics of fundamental reality, it is called the reality of characteristics. The reality of the absence of cognitive distortions refers to impermanence, suffering, emptiness, and not-self. Through these one corrects the four cognitive distortions, such as those related to permanence and so forth.

How should one understand that impermanence and so forth are established based upon the fundamental reality? The verses read as follows: 40

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Nonexistence, arising-ceasing, and defilement-purity constitute three types of (1) impermanence. The grasped, characteristics of things, and union constitute three types of (2) suffering. (3) Emptiness also includes three types: nonexistence, variant, and intrinsic natures. Absence of characteristics, variant characteristic, and intrinsic characteristic are the three types of (4) not-self. [These] four each [encompass] three types on the basis of fundamental reality.

Commentary: (1) The three types of impermanence are (1) Impermanence due to nonexistence, which refers to the conceptualized nature, since this is always nonexistent; (2) impermanence of arising and ceasing, which refers to the other-dependent nature, since there is origination and cessation; (3) the impermanence of defilement and purity, which refers to the perfectly accomplished nature, since the status of things is changeable. (2) The three types of suffering are (1) suffering due to the grasped, which refers to the conceptualized nature, since personhood and phenomena are grasped; (2) suffering due to the characteristics of things, which refers to the other-dependent nature, because of the three characteristics of suffering; (3) suffering due to union, which refers to the perfectly accomplished nature, because of being bound up with suffering.

(3) The three types of emptiness are (1) emptiness due to nonexistence, which refers to the conceptualized nature. There is no line of reasoning by which it can be said to be existence. From this its nonexistence is said to be emptiness; (2) emptiness related to variant nature, which refers to the otherdependent nature, since what is grasped in delusion does not exist in such a manner, yet is not entirely bereft of qualities; (3) emptiness related to intrinsic nature, which refers to the perfectly accomplished, since its intrinsic nature is that which is revealed by the emptiness of the two.

(4) The three types of not-self are (1) not-self [stemming from] no characteristics, which refers to the conceptualized nature. Since these characteristics are fundamentally nonexistent, it is therefore said to be without characteristics. This absence of characteristics is said to be not-self; (2) not-self related to possessing variant characteristics, which refers to the other-dependent nature. Although there are these characteristics, they are unlike what is conceptualized, hence the name variant characteristics. These variant characteristics are called 41

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not-self; (3) not-self as intrinsic characteristic, which refers to the perfectly accomplished nature. What is expressed by not-self is to be considered the intrinsic characteristic. This intrinsic characteristic is said to be not-self. The four matters of impermanence, suffering, emptiness, and not-self are as explained in this manner. Each are divided into three types in their respective order based on fundamental reality. Each of the three types of the four should be understood as above.

The reality of cause and effect refers to the Four Noble Truths. How is this based on fundamental reality? The verses read as follows: The three characteristics of suffering having been explained, the noble truth of arising also includes three types: (1) habituated energies, (2) manifestation, and (3) conjunction. The noble truth of cessation includes: (1) intrinsic nature, (2) the two forms of grasping not having arisen, and (3) two eliminations of defilement. The noble truth of the path includes (1) full comprehension, (2) permanent severance, and (3) realization. Commentary: The noble truth of suffering includes three types, which refer to the four items (impermanence and so forth), each divided into three characteristics as explained above.

The noble truth of arising is threefold: (1) the arising of habituated energies, which refers to the habit energies of attachment to the conceptualized nature; (2) the arising of manifestation, which refers to [the co-arising of] karma and afflictions; (3) the arising of conjunction, which refers to conjunction obstructing thusness.

The noble truth of cessation is threefold: (1) cessation related to intrinsic nature, which is intrinsic nature being unproduced [in the conceptualized nature]; (2) cessation related to the two forms of grasping, which is due to the grasped and the grasper both being unproduced [in the other-dependent nature]; (3) cessation related to original nature, which refers to the two eliminations of taints [in the perfectly accomplished nature], being cessation through analysis and thusness.

The noble truth of the path is threefold: (1) the path as full comprehension, (2) the path as the permanent severance [of afflictions], (3) the path as realization. One should understand that herein full comprehension is related to the 42

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conceptualized; full comprehension and permanent severance are related to the other-dependent; and the perfectly accomplished is related to full comprehension and realization. Thus, the noble truth of the path is established based on these three. The realities of coarse and subtle refer to the conventional and ultimate truths.

How is this based on the fundamental reality? The verses read as follows: One should understand conventional truth, which is differentiated into three types: (1) nominal, (2) transient, and (3) disclosed, relying on the three fundamental realities in order. Ultimate truth is also threefold: (1) object, (2) attainment, and (3) correct practice. The two aspects, unchanging based upon fundamental reality and being free from cognitive distortion, are the perfectly accomplished.

Commentary: Conventional truth includes three types: (1) nominal conventional truth, (2) transient conventional truth, (3) disclosed conventional truth. These three conventional truths are established according to their order based on the three fundamental realities.

Ultimate truth is also of three types: (1) the ultimate truth of an object. The object of supreme wisdom of thusness is called ultimate truth; (2) the ultimate truth of attainment, which refers to nirvana. This supreme fruit is also a benefit; (3) the ultimate truth of correct practice, which refers to the noble path. Its purport is the supreme Dharma.

These three ultimate truths should be understood as solely established based on the perfectly accomplished nature (included as one of the three fundamental realities). This, the perfectly accomplished, generally encompasses two types: the unconditioned and the conditioned, since there are differences. The unconditioned generally encompasses thusness and nirvana. The perfectly accomplished is so called because it does not change. The conditioned generally subsumes all noble paths. The perfectly accomplished is also so called because of the absence of cognitive distortion with respect to its objects. Accepted reality is briefly twofold: (1) conventionally accepted reality, (2) reality accepted according to reason. How are these two explained based on the fundamental realities? The verse reads as follows: The conventionally accepted depends upon one. That which is accepted by reason depends upon three.

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Commentary: Things that are commonly established according to convention are grasped by the intellect through habituation. The whole mundane world grasps these phenomena: "This is earth, and not fire. This is form, and not sound," and so forth. This is called the conventionally accepted reality. This one is solely established based on the conceptualized (one of the three fundamental realities). One who is skillful and learned in logic establishes [proofs] via reasoned argumentation based on the three means of valid cognition. This is called [knowledge of] reality accepted by reason. This is established based on the three fundamental realities. The reality of the purified sphere also briefly includes two types: (1) the reality of the sphere of cognition purified of afflictive obstacles, (2) the reality of the sphere of cognition purified of cognitive obstacles. How are these two established based on fundamental reality? The verse reads as follows: The purified sphere includes two, dependent upon one; namely, the perfectly accomplished. Commentary: The reality of the sphere of cognition purified of the two obstacles (afflictive and cognitive) is established solely on the perfectly accomplished (one of the three fundamental realities), since the other two are not objects of this pure cognition.

How should we know that characteristics, names, discrimination, thusness, and accurate cognition are included among the three fundamental realities? The verse reads as follows:

Names depend upon the conceptualized. Characteristics and discrimination are other-dependent. Thusness and accurate cognition are included in the perfectly accomplished.

Commentary: The five factors of characteristics and so forth, according to the situation, are included in the three types of fundamental reality: (1) names are included in the conceptualized, (2) characteristics and (3) discrimination are included in the other-dependent. The perfectly accomplished includes (4) thusness and (5) accurate cognition.

The reality of differentiation briefly includes seven types: (1) continuing reality, (2) accurately characterized reality, (3) the reality of consciousness 44

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only, (4) posited reality, (5) the reality of wrong practices, (6) pure reality, (7) the reality of correct practices.

How should one understand that these seven realities are established based on the three fundamental realities? The verse reads as follows: Continuity, positing, and wrong practices depend upon the first two. The accurately characterized, consciousness only, purity, and correct practices depend upon the latter one.

Commentary: The seven items of continuity and so forth, according to the situation, are included in the three types of fundamental reality: continuity, positing, and wrong practice depend on the conceptualized and other-dependent [fundamental realities]. The accurately characterized, consciousness only, purity, and correct practice depend upon the perfectly accomplished [fundamental reality].

The reality of skills serves as an antidote to the ten types of self-view, hence ten are explained. What are the ten types of self-view that arise in relation to the aggregates, etc.? The verse reads as follows: Self-view in relation to the aggregates, etc.[refers to] grasping onto qualities of (1) oneness, (2) a cause, (3) an experiencer, (4) agency, (5) independence, (6) personal sovereignty, (7) permanence, (8) a basis of defilement and purity, (9) contemplation, and (10) bondage and release. Commentary: Ten phenomena in relation to the aggregates, etc. give rise to the ten types of self-view: (1) grasping to oneness, (2) grasping to causality, (3) grasping to being an experiencer, (4) grasping to agency, (5) grasping to a sense of independence, (6) grasping to a sense of personal sovereignty, (7) grasping to a feeling of permanence, (8) grasping to the quality of the basis for defilement and purity, (9) grasping to being a practitioner of meditation (yogi), (10) grasping to the sense of bondage and release. The ten skills are cultivated in order to remove these views.

How is the reality of the ten types of skills established based on the three fundamental realities? The ten matters in relation to the aggregates, etc. are all included among the intrinsic natures of the three types of fundamental realities. How are they included among the three intrinsic natures? The verse reads as follows:

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Here the grasped and discriminated; the object of dharma-nature resides there.

Commentary: These ten phenomena in relation to the aggregates, etc. each include three objects. Three objects are included in the aggregate of form: (1) form as the object of grasping, which refers to the conceptualized nature of form; (2) form as a discriminated object, which refers to the otherdependent nature of form, since form is here conceived by discrimination; (3) form as an object related to dharma-nature, which refers to the perfectly accomplished nature of form. The aggregates have these three objects in the same manner as form.

The four other aggregates of feeling, etc., and the nine phenomena of the spheres, etc. each have three objects, which should be understood accordingly. These aggregates, etc. are differentiated via the three stated objects, and all of them are encompassed within the three natures. For this reason, one should understand that the realities of the ten skills are all established based on the three fundamental realities. Although it is explained in this way that the skills with the aggregates, etc. are practiced in order to correct the ten types of selfview, we have yet to explain the specific meaning of these aggregates. First, what is the meaning of "aggregate"? The verse reads as follows: The meanings of multiple, compounded, and separated are included in the term "aggregate."

Commentary: One should understand that the meaning of the term aggregate generally includes three senses: (1) the meaning of being nonsingular (i.e., multiple). As the sutras state, "All forms, etc., whether they are past, future, present, inner, outer, coarse, subtle, inferior, superior, distant, or near"; (2) the meaning of being compounded. As the sutras state, "Like this they are all compounded into one cluster"; (3) the meaning of being separated. As a sutra states, "It is explained that form and the other aggregates are each defined based upon their characteristics." The meaning of aggregate is obtained from this meaning of cluster. Furthermore, in conventional discourse, a "cluster" is called an "aggregate" (i.e., bundle or collection). Having explained the meaning of aggregate, what is the meaning of "element"? The verse reads as follows: 46

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Grasping, the grasped, and that grasped; the meaning of the seed is expressed as "element."

Commentary: The meaning of grasping seeds refers to the six inner elements of the eye [and other faculties]. The meaning of the grasped seed refers to the six external elements of form, etc. The meaning of the "that grasped seed" refers to the six elements of consciousness related to the eye consciousness, etc. Having explained the meaning of the elements, what is the meaning of sense bases? The verse reads as follows:

The capacity for experience and the cognized objects, "base" means entryway to experience. Commentary: Herein "experience": the entryway to experiencing, which refers to the six internal sense bases. Cognized objects as an entryway to experience refers to the six external sense bases.

Having explained the meaning of the sense bases, what is the meaning of dependent origination? The verse reads as follows:

The meaning of dependent origination is to neither reify nor negate cause, effect, and activity.

Commentary: The meaning of dependent origination is neither reification nor negation in regard to cause, effect, and activity. One should understand that here reification of cause refers to grasping to the idea that the formations, etc., have inconsistent causation (i.e., they are nothing but chance occurrences). Denial of cause means grasping to the idea that they are without causation. Reification of effect refers to grasping to the idea that the conditions for formations, such as selfhood, etc., are produced from ignorance, etc. Denying effect would refer to grasping to the idea that ignorance, etc. do not produce effects such as the formations, etc.

Reification of activity is grasping to the idea that there exists a separate activity apart from ignorance, etc. that produces the formations, etc. Denial of activity is grasping to the idea that there is absolutely no efficacy of ignorance, etc. in the production of the formations, etc. One should understand that those who are free from these three types of reification and negation are skilled with respect to dependent origination. 47

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Having explained the meaning of dependent origination, what is the meaning of possible and impossible? The verse reads as follows: The meaning of possible and impossible is applied to inevitabilities connected to (1) the undesired, (2) the desired, (3) purity, (4) concurrent births, (5) sovereignty, (6) attainment, and (7) conduct.

Commentary: The meaning of "possible and impossible" is generally derived from seven types of inevitabilities (i.e., dependent relationships). One should understand their characteristics.

1. Inevitability in relation to the undesired, which refers to falling into unfavorable rebirths as a result of wrong actions, despite having no desire toward this end.

2. Inevitability in relation to the desired, which refers to ascending into favorable rebirths as a result of excellent behavior, despite having no desire toward this end.

3. Inevitability in relation to purity, which refers to being definitely unable to bring about an end to suffering without having severed the five obstructions, nor cultivated the seven factors of awakening.

4. Inevitability in relation to the concurrent births, which means that in any given world there are no two tathāgatas nor two wheel-turning kings appearing in the world at the same time.

5. Inevitability in relation to sovereignty, which refers to females not becoming wheel-turning kings and so forth.

6. Inevitability in relation to realization, which refers to females not being able to realize the states of pratyekabuddha or the unexcelled awakening [of a buddha].

7. Inevitability in relation to present activities, meaning that one who has perceived the truths does not behave in such a way as to harm sentient beings and so forth, whereas regular beings readily behave like this. These matters are extensively explained in the Bahudhātuka-sūtra.

One should resolutely understand what is possible and impossible. The meaning of possible and impossible having been explained thus, what is the meaning of the faculties? The verse reads as follows:

The compelling faculties are those that are involved with cognition, persistence, continuity, experience, and the two types of purity. 48

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Commentary: The compulsions of the twenty-two faculties are established on [the above-mentioned] six [functions]. This refers to the following: (1) compelling by the six faculties, such as the eye, etc., that cognize external objects; (2) the life faculty compels continuity to persist for a time; (3) the two sexual faculties of male and female compel the continuation of a family; (4) the five faculties of pleasure and so forth compel the capacity to experience the karmic results of positive and negative behavior; (5) the five faculties of faith and so forth compel mundane purity; (6) the [three] faculties of [coming to know] the unknown, [knowing, and of having known] compel transmundane purity. Having explained the meaning of the faculties, what is the meaning of the times? The verse reads as follows:

The meaning of the times should be understood as cause and effect having been experienced or not yet experienced.

Commentary: One should understand that cause and effect, as they are already or not yet experienced, are divided accordingly by the three times. Thus, cause and effect having both been experienced means the past. If cause and effect are both yet to be experienced, this means the future. If the cause has already been experienced while the effect has yet to be experienced, this means the present.

Having explained the meaning of time, what is the meaning of the truths? The verse reads as follows:

One should know these meanings of the truths: feeling and the facilitators of feeling, the activities that cause these, the cessation of the two, and the antidote.

Commentary: One should understand that "truths" refers to the Four Noble Truths:

1. The noble truth of suffering, which refers to all feeling and the facilitators of feeling, since the sutras state that all forms of feeling are of suffering. The facilitators of feeling refer to the mental functions that constitute feeling. 2. The noble truth of arising, which refers to activities that cause suffering. 3. The noble truth of cessation, which refers to the ultimate cessation of the former two.

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4. The noble truth of the path, which refers to the path that is able to counteract suffering and its arising. Having explained the meaning of the truths, what is the meaning of the vehicles? The verse reads as follows:

One should understand the meaning of "vehicle" through merit and faults, as well as nondiscriminating cognition and liberation dependent upon others or oneself.

Commentary: One should understand that "vehicles" refers to the three vehicles. Their meanings are accordingly elucidated here. If a person hears from others the merits of nirvana and the faults of samsara, and then, having given rise to this awareness, they attain liberation based on this awareness, this is called the "vehicle of the hearers" (śrāvakayāna). If a person does not hear from another the merits of nirvana and the faults of samsara but comes to this awareness on their own, and attains liberation based on this awareness, this is called the "vehicle of the solitary realizers" (pratyekabuddhayāna).

If nondiscriminating cognition is naturally generated and liberation is attained as a result of this awareness, this is called the "unexcelled vehicle" (i.e., Mahayana).

The meaning of vehicles having been explained, what is the meaning of conditioned and unconditioned phenomena? The verse reads as follows: The meanings of conditioned and unconditioned refer to the nominal, causes, characteristics, quiescence, and what is observed. Commentary: One should understand that here "the nominal" refers to names and so forth. "Causes" refer the store consciousness (ālaya-vijñāna) in which seeds are held. "Characteristics" refer to the container world [i.e., the natural environment of mountains and rivers, etc.], the body, and that which is experienced.

The forthcoming consciousnesses includes mentation, grasping (i.e., sensation), and conceptualization. Mentation refers to constant deliberative activity. Grasping refers to the five consciousnesses, since they grasp present objects. Conceptualization refers to the sixth discriminating consciousness, since it can discriminate all objects. Like this, whether they are designations, 50

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cause, characteristic, or concomitant phenomena, they are collectively called "conditioned."

"Quiescence" refers to the cessation that is realized and the path that leads to realization, since it is able to silence [afflictions]. That observed object is thusness, since it is the object of the path of quiescence. Thus, whether it is forms of quiescence or the object observed, they are collectively called "unconditioned." One should understand the correct knowledge that has arisen concerning the ten meanings in relation to the aggregates, etc. is called skill with the aggregates, etc.

The general meaning of reality includes two types in brief: reality that reveals and the reality that is revealed. Revealing realities refer to the first three types of fundamental realities, since they reveal the others. Revealed realities refer to the latter nine types, since these are revealed by the prior fundamental realities. The nine that are revealed include the following: 1. The reality revealed that allows one to not be proud of one's own spiritual superiority.

2. The reality revealed that corrects cognitive distortion. 3. The reality revealed the leads to the liberation of the śrāvakayāna. 4. The reality revealed that leads to liberation of the unexcelled vehicle, resulting from the coarse brought to maturity and the subtle enabling liberation. 5. The reality revealed that brings the ability to refute the arguments of others. One refutes others by utilizing analogies and being guided by reason. 6. The reality revealed that clarifies the Mahayana.

7. The reality revealed that enables entry into all knowable things. 8. The reality revealed illuminating nonfalse thusness. 9. The reality revealed related to understanding matters of self-grasping and all mysteries.

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Chapter 4. Discussion of the Cultivation of Antidotes

Chapter Four

Discussion of the Cultivation

of Antidotes

Having explained reality, I will now explain the cultivation of antidotes. This includes the cultivation of all factors of awakening. Here I will first explain cultivation of the bases of mindfulness. The verse reads as follows: In order to understand the Four Noble Truths, one should understand cultivation of the bases of mindfulness through (1) debilitations, (2) the causes of craving, (3) the object of self, and (4) the absence of delusion. Commentary: Debilitations are made manifest through the body, hence it is through the contemplation of this that one understands the noble truth of suffering, since the body is characterized by its possession of debilitations and formations. The debilitations are comprised of the qualities of suffering caused by the formations. As a result of this, noble beings view all contamination as suffering. Feelings that are contaminated are said to be the causes of craving, thus contemplating this leads to understanding the noble truth of arising. The mind is the objective basis for grasping to a self. Thus, contemplating this leads to understanding the noble truth of cessation. One is freed from the fear of the extinction of the self through contemplation of this. Contemplating phenomena leads to understanding the noble truth of the path, in that one becomes far removed from delusion with respect to defiled and pure phenomena. Hence, cultivation of the four bases of mindfulness is first explained as a means of understanding the principles of the Four Noble Truths. Having explained cultivation of the bases of mindfulness, I will now explain cultivation of the [four types of] correct elimination. The verse reads as follows:

Now able to fully comprehend the antidotes to obstacles in all their differing types, the four types of correct elimination are diligently cultivated in order to be far removed [from obstacles] and to produce [the antidotes]. 53

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Commentary: It is through the aforementioned cultivation of the bases of mindfulness that one is able to fully comprehend the differences and distinctions among all obstacles and antidotes. Now there is diligent cultivation of the four types of correct elimination in order to be far removed from the obstacles to be remedied, and in order to cultivate a way that corrects. As is explained in detail [elsewhere], this is done so as to eliminate unwholesome states that have already arisen. Having explained cultivation of the correct eliminations, I will explain the cultivation of supernormal powers. The verse reads as follows:

On the basis of abiding with adaptability, the eight formative forces of elimination are diligently cultivated to accomplish all things, and to remove the five errors.

Commentary: The mind abides in stability based upon the aforementioned effort in cultivating the removal [of obstacles] and cultivation [of antidotes]. It then possesses adaptability. The four supernormal powers are cultivated to attain excellent objectives, because these are the causes for the desired excellent objectives. Abiding refers to the mind abiding, since this is meditative concentration. The four supernormal powers are explained following the correct eliminations. "Adaptability" refers to the cultivation of the eight formative forces of elimination that can remove the five types of errors. What are the five types of errors? The verse reads as follows:

These five faults should be understood: (1) laziness, (2) forgetting noble words, (3) laxity and excitement, (4) nonapplication, and (5) application. Commentary: It should be understood that herein laxity and excitement are combined as a single fault. Not applying oneself to remove laxity and excitement, or applying additional effort when laxity-excitement have been removed, constitute faults. Cultivating the eight formative forces of elimination remove these five.

How are the characteristics of those forces established? The verses read as follows:

In order to eliminate laziness, cultivate (1) the desire to do so, (2) effort, (3) faith, and (4) serenity. These constitute the support, that which is sup-54

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ported, cause, and effect. In order to remove the four faults, cultivate (1) mindfulness, (2) attentiveness, (3) volition, and (4) equanimity, which [respectively constitute] recollection, awareness of laxity-excitement, subjugating activity, and the flow of equanimity following cessation. Commentary: The four activities of elimination are cultivated in order to eliminate laziness: (1) the desire to do so, (2) correct effort, (3) faith, (4) pliancy. They should be understood as follows. They constitute supports and so forth, since "support" refers to the desire, which is the support for effort. "That which is supported" refers to effort, because it arises based upon desire. "Cause" refers to faith, the support for this being desire, which gives rise to direct causes, since there will be hope if there is belief in that. "Result" refers to pliancy, this being a directly caused result of that which is supported (effort), since those who exert themselves attain superior meditative concentration. The remaining four types of forces of elimination are cultivated with the aim of correcting the latter four faults in sequence: (1) mindfulness, (2) correct attentiveness, (3) volition, (4) equanimity. They should be understood in order. These constitute recollection and so forth.

"Recollection" refers to mindfulness, being the mind's ability to not forget objects, since the words of the sages (i.e., Buddhist teachings) are kept in mind. "Awareness of laxity and excitement" refers to correct attentiveness, since it is through mindfulness that one is able to remain aware of the two faults of laxity and excitement.

"Subjugating activity" refers to volition, since applied action is brought about to remove the faults of laxity and excitement after having become aware of them.

"Flow of equanimity following cessation" refers to the mind flowing evenly in equanimity, having eliminated laxity and excitement. Having explained the cultivation of the supernormal powers, I will explain cultivation of the five faculties. How is the cultivation of the five faculties established? The verse reads as follows:

Having planted the factors conducive to liberation, further cultivate five overwhelming powers: (1) the desire to act, (2) application, (3) retention, (4) being undisturbed, and (5) critical analysis.

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472a

Commentary: The mind comes to possess adaptability from the four supernormal powers. The virtuous roots having been brought to maturity in relation to the factors conducive to liberation, one should further cultivate five overwhelming powers: (1) the overwhelming power of the desire to act, (2) the overwhelming power of application, (3) the overwhelming power of not forgetting objects [in the mind], (4) the overwhelming power of being undisturbed, (5) the overwhelming power of critical analysis. These five follow in order after the five faculties of faith and [effort, mindfulness, concentration, and wisdom].

Having explained the cultivation of the five faculties, I will explain the cultivation of the five powers. What are the five powers and what is their sequence? The verse reads as follows:

Eliminating obstacles is called power. Its order is established as cause and effect.

Commentary: The aforementioned five faculties of faith and so forth are powerful, and thus they are also called powers. This means that they are able to eliminate the obstacles of disbelief and so forth because they are not mixed up with them. The ordering of these five is established based on cause and effect, since it is based on the earlier cause that the latter effect is brought about. If (1) firm faith has a cause and effect, then (2) zeal will be aroused to attain this effect. Once zeal is aroused, one will abide in (3) correct mindfulness. Abiding in correct mindfulness, the mind will attain (4) meditative concentration. The mind having attained meditative concentration, it will be possible to (5) know things as they really are (i.e., wisdom). Knowing things as they really are, there is nothing that one cannot handle. Hence, this order is established based upon cause and effect. As explained earlier, the factors conducive to liberation having been perfected, one further cultivates the five faculties. At what stage does one cultivate the elements conducive to penetrating insight: is it at the stage of the five faculties or of the five powers? The verse reads as follows:

Elements conducive to penetrating insight are assigned in pairs to the five faculties and five powers.

Commentary: Among the elements conducive to penetrating insight, 56

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warmth and the tipping point are assigned to the five faculties. Tolerance and the highest mundane state belong to the five powers.

Having explained cultivation of the five powers, I will explain cultivation of the limbs of awakening. How is cultivation of the limbs of awakening established? The verse reads as follows:

The limbs of awakening briefly comprise five: the limbs of (1) support, (2) intrinsic nature, (3) liberation, (4) benefit, and (5) the three states of freedom from defilement.

Commentary: These limbs support awakening, which is why they are called the limbs of awakening. Since these limbs of awakening are included in the path of seeing, there are broadly seven types, briefly constituting five limbs: (1) the limb that supports awakening refers to mindfulness, (2) the limb of intrinsic nature related to awakening refers to analysis of phenomena, (3) the limb of liberation related to awakening refers to effort, (4) the limb of benefit related to awakening refers to joy, (5) the limb of being freed from defilement is related to awakening—which here is of three additional types: pliancy, meditative concentration, and equanimity.

Why is it explained that being free from defilement constitutes three further types? The verse reads as follows:

From the specific meanings of (1) causal condition, (2) support, and (3) intrinsic nature, the limbs of freedom from defilement are explained as (1) pliancy, (2) meditative concentration, and (3) equanimity. Commentary: Pliancy is the causal condition for freedom from defilement, since debilitations serve as causes to produce various defilements, while pliancy is a direct antidote for that. The support refers to meditative concentration. The intrinsic nature is equanimity. Hence, this freedom from defilement includes three separate meanings.

Having explained the cultivation of the limbs of awakening, I will explain the cultivation of limbs of the path. How are the cultivated limbs of the path established? The verse reads as follows:

The limbs of the path constitute eight, namely, (1) ascertaining and (2) instruction; (3-5) leading others to [have] faith includes three; and (6-8) the counteracting of obstacles also includes three.

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Commentary: The limbs of the path are established at the stage of the path of cultivation, hence these limbs of the path are counted in detail as eight or briefly as four.

1. The limb of ascertainment refers to correct view. Even though [this ascertainment] is used in mundane [cognition], it is also used in the transmundane, subsequently attained [cognition]. This is because it is able to discriminate that which is witnessed in the stage of the path of seeing.16 2. The limb of instructing others refers to the partial arising of correct thought and correct speech. Others are instructed through utterances. 3. The limb of leading others to have faith. Here there are three types: correct speech, correct action, and correct livelihood. 4. The limb of counteracting obstacles also includes three types: correct effort, correct mindfulness, and correct meditative concentration. In this way, the limbs of the path are elaborated in brief as four and in detail as eight. Why are the latter two each divided into three? The verse reads as follows:

Expression, morality, and detachment compel others to deeply believe, since they correct primary and secondary afflictions and the obstacles to mastery. Commentary: The group of three, including correct speech and so forth, have already been presented respectively.

Expression, morality, and detachment cause others to have faith. This means that one causes others to have faith and understanding through debate and resolution carried out with correct speech; hence, one comes to possess superior wisdom. One leads others to faith and understanding by not carrying out mistaken activity, which results from correct action; and so one possesses pure morality. Leading others to faith through almsbegging in the prescribed manner in the proper proportions at the proper time with items such as robes and a bowl results from correct livelihood; hence one comes to possess superior detachment. The group of three, including correct effort and so forth, in said order correct the two types of afflictions (primary and secondary) as well as obstacles to mastery.

What is corrected here is generally of three types: (1) root afflictions, that is, afflictions eliminated on [the path of] cultivation; (2) secondary afflictions, which refer to laxity and excitement; (3) Obstacles to freedom (mastery), 58

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which refer to obstructions to excellent qualities and superior merit that are to be brought about.

Herein correct effort specifically corrects the first, since that is corrected as a result of diligent cultivation of the path. Correct mindfulness specifically corrects the second, since fixed mindfulness and calm abiding, and being immersed in the signs of meditative absorption, etc., leads one far away from laxity and excitement. Correct meditative concentration corrects the third, since one quickly brings about the supernormal knowledges and superior merits based on superior meditation.

How should the differences in the cultivation of antidotes be understood? The verse reads as follows:

These are the differences in the cultivation of antidotes: having cognitive distortion but conducive to not having cognitive distortion; not [directly] having cognitive distortions but having ancillary cognitive distortions; and having neither cognitive distortions nor ancillary cognitive distortions. Commentary: Here the antidotes to be cultivated are of three general types: (1) possessing cognitive distortion but conducive to the absence of cognitive distortion; (2) free from cognitive distortion but possessing cognitive distortion in accompaniment; (3) the absence of cognitive distortion as well as the absence of cognitive distortion in accompaniment.

The differences in the three types of cultivated antidotes are as follows: ordinary beings, and the states of being engaged in or not being engaged in training. The antidotes cultivated by bodhisattvas and the two vehicles have their distinctive characteristics. How are they to be understood? The verse reads as follows:

That which the bodhisattva cultivates differs from the two vehicles on account of (1) objective supports, (2) mental orientation, and (3) realization of excellence.

Commentary: (1) Śrāvakas and pratyekabuddhas cultivate antidotes with their own bodily continuums as objects. Bodhisattvas cultivate antidotes taking bodily continuums belonging to themselves and others as objects. (2) Śrāvakas and pratyekabuddhas cultivate antidotes with attention to the aspects of impermanence and so forth, the objects being their bodies, etc. Bodhisattvas 59

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Chapter 5. Discussion of the Stages of Practice

Analysis of the Middle and Extremes

cultivate antidotes with attention to aspects such as noncognition, the object being their bodies, etc. (3) Śrāvakas and pratyekabuddhas cultivate the bases of mindfulness, etc. but just to quickly achieve release from bondage to the body etc. Bodhisattvas cultivate the bases of mindfulness, etc. not to quickly achieve release from bondage to the body, etc. but only to realize nonabiding nirvana. The antidotes cultivated by bodhisattvas and [those of] the two vehicles include these differences stemming from these three conditions. The general meaning of cultivating antidotes refers to the cultivation of awakening, the cultivation of elimination, the cultivation of adornment, the cultivation of elevation, the cultivation of approaching (referring to approaching the path of seeing), the cultivation of realization, the cultivation of excellence, cultivation in the beginning stages, cultivation in the middle stages, cultivation in the later stages, excellent cultivation, and unexcelled cultivation. These refer to the objects and mental orientation up to the attainment of the most excellent state.17

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Discussion of the Stages

of Practice

Having explained the cultivation of antidotes, what of the stages of practice? The verses read as follows:

The cultivated antidotes having been explained, the stages comprise eighteen: (1) the causal, (2) entry, (3) application, (4) fruition, (5) activity, (6) no activity, (7) excellence, (8) superior, (9) unexcelled, (10) resolute practice, (11) realization, (12) liberation, (13) assurance, (14) eloquence, (15) consecration, (16) consummation, (17) superior benefit, and (18) completion of activity. Commentary: As explained earlier, the antidotes to be cultivated are differentiated into eighteen types of stages: 1. The causal stage, which refers to a person abiding in a spiritual lineage. 2. The stage of entry, which refers to when the mind [of awakening] has already been generated.

3. The stage of application, which is when the mind [of awakening] has already been generated but the fruition of realization has yet to be attained. 4. The fruition stage, which is when the result has been attained. 5. The stage of activity, which refers to residing in the stage in which there is still training.

6. The stage of no activity, which refers to residing in the stage in which there is no more training.

7. The stage of excellence, which refers to perfection of excellent merits, such as supernormal knowledges, etc.

8. The superior stage, which refers having entered onto the bodhisattva grounds beyond the śrāvakas, etc.

9. The unexcelled stage refers to having attained buddhahood, since above this there is no superior stage.

10. The stage of resolute practice, which refers to all bodhisattvas at the ground (bhūmi) of resolute practice.

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11. The stage of realization, which refers to the ground of extreme joy. 12. The stage of liberation, which refers to the next six grounds. 13. The stage of receiving the assuranceof future attainment of buddhahood, which refers to the eighth ground.

14. The stage of eloquence, which refers to the ninth ground. 15. The stage of consecration, which refers to the tenth ground. 16. The stage of consummation, which refers to a buddha's dharmakāya ("dharma body").

17. The stage of superior benefit, which refers to the saṃbhogakāya ("enjoyment body").

18. The stage of completion of activity, which refers to the nirmāṇakāya ("emanation body").

Although the differences between these stages are many, it should be understood that in the general explanation there are only three types. What are those three? The verse reads as follows:

One should understand that within experiential reality (dharmadhātu) there are in general three stages, namely, (1) impure, (2) pure and impure, and (3) pure, which correspond accordingly.

Commentary: There are, in brief, three stages of experiential reality, which according to circumstances encompass the aforementioned stages: (1) the stage of impurity, which refers to the causal stage up to that of application; (2) purity and impurity, which refers to the stage in which there is still training; (3) the stage of purity, which refers to the stage in which there is no more training. How should one understand the positing of the pudgala (i.e., person) based on the differences between the aforementioned stages? The verse reads as follows:

On the basis of the aforementioned stages exist all the differing characteristics. The pudgalas are posited accordingly. Commentary: One should understand, based on the aforementioned differing characteristics of the stages, that the pudgala is posited as appropriate: meaning that this one abides in a spiritual lineage, this one has generated the mind [of awakening], and so on.

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The general meaning of the stages of cultivation is that the stage of one's spiritual lineage is equivalent to the stage of one's capacities. The stage of undertaking (i.e., undertaking the path to awakening) is entry into the stage of application, the stage of impurity, the stage of purity and impurity, the stage of purity, the stage of possessing ornaments, and the stage of encompassing, which refers to encompassing the ten grounds; hence it is the unexcelled stage. End of Part II of the Madhyāntavibhāga-bhāṣya

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Part III

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Discussion of the

Attainments

Having discussed the stages of practice, what are the attained results? The verse reads as follows:

"Vessel" is explained as five results in this order: (1) maturation, (2) the power of which is compelling; (3) delighting, (4) increasing, and (5) purity. Commentary: "Vessel" means maturation in accordance with wholesome phenomena. "Power" means the compelling power of that vessel, causing wholesome phenomena to become superior in quality. "Delight" means the wholesome power cultivated repeatedly in past lives. In the present life one deeply produces delight in wholesome phenomena. "Increasing" means repeatedly cultivating the power of wholesomeness in the present, making those wholesome roots that have been cultivated quickly attain perfection. "Purity" means the elimination of obstacles and the attainment of permanent separation from them.

The five results appear in the following order: (1) ripened result, (2) compelling result, (3) natural result, (4) cooperative result, (5) liberative result. The verse reads as follows:

Furthermore, we briefly explain the remaining results: (1) the successive, (2) the initial, (3) the habituated, (4) the ultimate, (5) the conforming, (6) cessation of obstacles, (7) liberation, (8) the excellent result, (9) the superior, and (10) the unexcelled.

Commentary: There are in general ten distinctions with respect to the other results:

1. The successive result should be understood as a development, constituting results such as the result of generating the mind [of awakening] due to one's spiritual lineage.

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Analysis of the Middle and Extremes

2. The initial result, which refers to the initial realization of transmundane dharmas.

3. The result of habituation, which refers to the various subsequent stages of applied training.

4. The ultimate result, which refers to level where applied training is no longer necessary.

5. The conforming result, which refers to the causal advancement. It should be understood that this is included in the successive result. 6. The result of the extinguishment of obstacles, which refers to the path of severing, being the first result in which obstacles are extinguished; hence, it is called the extinguishment of obstacles.

7. The result of liberation from bondage, which refers to familiarity and the final result, since the stages of training and nontraining in this sequence removes one distantly from the bondage of afflictions.

8. The excellent result, which refers to [the attainment of] excellent qualities such as supernormal knowledges, etc.

9. The superior result, which refers to the bodhisattva grounds, since they transcend the other vehicles [but where one has still] not attained buddhahood. 10. The unsurpassed result, which refers to the ground of the Tathāgata, since above this there is no other superior Dharma.

Herein the stated latter six results belong to the former four distinctions (the ultimate, etc.). Such results are only explained in brief. If explained in detail there would be countless [results].

The general meaning of "result" refers to that stemming from the collected, differentiation, past habituation, successively impelling, prescriptive, and ascertained.

Herein "collected" refers to the five results. "Differentiation" refers to the other results. "Past habituation" refers to matured results. "Successive impelling" refers to the other four results. "Prescriptive" refers to the four results (the successive, etc.). "Ascertained" refers to the six results (the conforming, etc.), since they differ from the earlier four results. 66

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Discussion of the

Unexcelled Vehicle

Having discussed the attained results, I will now explain the unexcelled vehicle. The verse reads as follows: From the three types of unexcelled, the unexcelled vehicle is explained: being unexcelled in (1) correct practice, (2) its objective supports, and (3) cultivation of realization.

Commentary: Here the Mahayana is called the unexcelled vehicle because of three meanings related to "unexcelled." The three ways in which it is unexcelled are (1) unexcelled with respect to correct practice, (2) unexcelled with respect to its objective support (basis), (3) unexcelled with respect to the cultivation of realization. Herein "unexcelled in correct practice" refers to practice of the ten perfections.

How should the characteristics of correct practice be understood? The verse reads as follows:

There are six kinds of correct practice: (1) the supreme, (2) through mental orientation, (3) in accord with Dharma, (4) free of the two extremes, (5) with differences, and (6) without differences.

Commentary: With respect to the differences in performing the ten perfections, there are six types of correct practice: (1) excellent practice, (2) the correct practice of mental orientation, (3) the correct practice according with the Dharma, (4) the correct practice free from the two extremes, (5) the correct practice with differences, (6) the correct practice without differences. What are the characteristics of supreme correct practice? The verses read as follows: Supremacy includes twelve types: (1) that which is vast, (2) long-term, (3) the basis, (4) inexhaustible, (5) without gap (6) without difficulty, (7) mastery [over wealth], (8) reception, (9) initiative, (10) attainment, (11) 67

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natural results, and (12) final outcome. From these are explained the ten perfections, called the pāramitās.

Commentary: Supreme correct action includes twelve types: (1) vast supremacy, (2) long-term supremacy, (3) the supremacy of the basis, (4) inexhaustible supremacy, (5) the supremacy without gap, (6) the supremacy of being free from difficulties, (7) the supremacy of mastery [over wealth], (8) the supremacy of reception, (9) the supremacy of initiative, (10) the supremacy of attainment, (11) the supremacy of natural results, (12) the supremacy of the final outcome.

Herein "vast supremacy" results from ultimately not delighting in any unfettered worldly fortune, enjoyment, or eminence.

"Long-term supremacy" results from the maturation of perfuming (i.e., karmic impressions) over three incalculable kalpas.

"Supremacy of the basis" results from the basis from which one extensively benefits all sentient beings.

"Inexhaustible supremacy" results from the inexhaustibility of dedication toward unexcelled perfect awakening.

"Supremacy without gap" results from conviction in the equality of self and other, stemming from the swift consummation of perfections, such as initiating generosity and so forth in relation to sentient beings. "Supremacy of being free from difficulties" results from the swift consummation of perfections, such as generosity and so forth, in which there is deep corresponding delight at wholesome dharmas cultivated by other beings. "Supremacy of mastery [over wealth]" results from the swift consummation of cultivated generosity and so forth stemming from the power of the ākāśagarbha samādhi, etc.18 "Supremacy of reception" results from having gained nondiscriminating cognition that can foster extreme purity in relation to generosity and so forth. "Supremacy of initiative" is at the highest level of tolerance on the ground of resolute practice.

"Supremacy of attainment" is on the ground of extreme joy. "Supremacy of natural results" means that results occur naturally on the following eight grounds.

"Supremacy of the ultimate outcome" occurs at the tenth ground and the ground of buddhahood, since the causes and effects related to bodhisattvas 68

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and tathāgatas are perfected. As a result of the ten perfections (generosity, etc.), all [buddhas] possess these twelve types of supremacy. This is why all are said to have reached the other shore.

What are the ten perfections ("ten kinds of reaching to the other shore")? The verse reads as follows:

The ten perfections are: (1) generosity, (2) morality, (3) tolerance, (4) effort, (5) meditative concentration, (6) prajñā, (7) skillful means, (8) vows, (9) powers, and (10) awareness.

Commentary: Here are explained the specific names of the ten perfections (generosity, etc.). What are the specific activities of each of these (generosity, etc.)? The verse reads as follows:

(1) Benefiting beings, (2) not harming, (3) tolerance, (4) increasing merit, (5) converting beings, (6) teaching liberation, (7) inexhaustible merit, (8) constant engagement, (9) making definite, and (10) maturation of enjoyment for others. Commentary: Here are explained the specific activities associated with the ten perfections (generosity, etc.), which should be understood in sequence. Bodhisattvas extensively benefit beings as a result of the perfection of generosity. They bring no harm toward beings as a result of the perfection of pure morality. They remain deeply patient when others harm them as a result of the perfection of tolerance. They increase merit as a result of the perfection of effort. They are able to bring sentient beings into the true Dharma by generating supernormal knowledges and so forth as a result of the perfection of meditative concentration. They are able to teach beings to attain liberation through correctly explicating the doctrine and the precepts as a result of the perfection of prajñā. They are able to make inexhaustible the merits of generosity, etc. dedicated to unexcelled perfect awakening, as a result of the perfection of skillful means. They receive a superior birth, accordant with generosity, etc. as a result of the perfection of vows; in all lifetimes they always meet with a buddha, venerating them and making offerings, and constantly giving rise to generosity, etc. They possess the two powers of critical analysis and spiritual cultivation to eliminate various obstacles as a result of the perfection of powers, ensuring constant and definite engagement 69

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of generosity, etc. They are freed from misunderstandings about the literal meanings of Dharma (various teachings) as a result of the perfection of awareness, enjoying the Dharma in which generosity and so forth are predominant influences, and bringing beings to maturity without error. Supreme correct practice having been explained like this, what are the characteristics of correct practice via mental orientation? The verse reads as follows:

The bodhisattva constantly contemplates the Mahayana with the three modes of wisdom according to prescribed Dharma. This is called correct practice via mental orientation.

Commentary: Correct practice through mental orientation is so called when bodhisattvas continually contemplate the Mahayana through excellent wisdom attained through hearing, thought, and cultivation, on the basis of generosity and so forth, as prescribed by the Dharma (teachings) of the sutras, etc. What is the merit of these bodhisattvas contemplating the Mahayana via the three kinds of excellent wisdom? The verse reads as follows: This increases the elements of wholesomeness, understanding of meaning, and achieving things.

Commentary: Contemplating the Mahayana through wisdom gained through hearing can facilitate the growth of the elements of wholesome roots. Contemplating the Mahayana through wisdom attained through thought can allow true understanding of the real meaning of what is heard. Contemplating the Mahayana through wisdom attained through cultivation can enable the achievement of one's aims, since one can enter onto the [bodhisattva grounds] of spiritual purification.

What is associated with correct practice via mental orientation? The verse reads as follows:

The associations with this should be understood; namely, the ten acts of Dharma.

Commentary: It should be understood that correct practice via mental orientation like this is comprised of ten acts of Dharma. What are those ten acts of Dharma? The verse reads as follows:

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(1) Copying scriptures, (2) making offerings, (3) generosity to others, (4) listening, (5) reading, (6) care [of texts], (7) proper explanation, (8) recitation, (9) contemplation, and (10) cultivation. Commentary: Here the Mahayana includes ten acts of Dharma: (1) copying scriptures, (2) making offerings, (3) extending generosity toward others, (4) intently listening when others recite, (5) reading [scriptures] by oneself, (6) receiving [and taking care of scriptures], (7) accurately explaining the meaning of passages to others, (8) recitation, (9) contemplation, (10) cultivating practices. How much merit is gained from these ten acts of Dharma? The verse reads as follows:

For one who practices the ten acts of Dharma, the accumulation of merit they gain is immeasurable.

Commentary: The accumulation of merit gained from practicing these ten acts of Dharma is limitless. Why is it only in the Mahayana sutras that the cultivation of practices that gain the greatest results are taught, whereas the śrāvakayāna does not provide such teachings? The verse reads as follows: For it is supreme and inexhaustible, due to it ceaselessly benefiting others. Commentary: Cultivation of these acts of Dharma in the Mahayana gains the greatest results for two reasons: (1) because it is supreme and (2) because it is inexhaustible. The Mahayana is said to be supreme because it can confer benefits to other sentient beings. The Mahayana is said to be inexhaustible because although through it one realizes nirvana without remainder, one still ceaselessly benefits others.

Having explained correct practice via mental orientation in this manner, what are the characteristics of correct practice in conformity with the Dharma? The verse reads as follows:

Practice in conformity with Dharma comprises two types: (1) freedom from distractions, and (2) freedom from cognitive distortion, in which development occurs. Bodhisattvas should understand these. Commentary: Correct practice in conformity with the Dharma includes 71

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two types in brief: (1) development free from distraction, (2) development free from cognitive distortion.

The bodhisattva here should correctly comprehend that herein "free from distraction" refers to six types of freedom from distraction. The six distractions are: (1) inherent distraction, (2) external distraction, (3) inner distraction, (4) distraction by signs, (5) distraction by debilitations, (6) distraction in relation to mental orientation.

How should the characteristics of these six types be understood? The verse reads as follows:

The wise should understand these: (1) emergence from meditation, (2) flowing out to objects, (3) indulgence in sinking and excitement, (4) dissimulation, (5) self-attachment, and (6) inferior mental [orientation]. Commentary: Herein one should understand that emergence from meditation through the five bodily consciousnesses is "inherent distraction." "Flowing [out] to an object" means wandering out to an external object, which is external distraction. "Indulgence [during] sinking and excitement" refers to indulging in the dullness and agitation of meditative concentration, which is inner distraction. "Dissimulation" is distraction in relation to signs (nimitta), in which one feigns the appearances ("pretends to do") of applying oneself to meditative cultivation.19 "Self-grasping" refers to the distraction due to debilitation, since it is through the power of debilitation that conceit manifests. "Inferior mentality" is distraction in relation to mental orientation, since one orients oneself toward [the aims of] the inferior vehicles (i.e., the practitioner is satisfied with the nirvana of the two Hinayana vehicles). The bodhisattva should fully comprehend and quickly eliminate these six characteristics of distractions. Having explained development free from distraction in this manner, how should development free from cognitive distortion be understood? The verse reads as follows:

The absence of cognitive distortion is to be cognized in relation to (1) syllables, (2) objects, (3) mental orientation, (4) immovability, (5) twofold characteristics, (6) defilement, (7) purity, (8) the adventitious, (9) absence of fear, and (10) absence of arrogance.

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Commentary: One should understand that the ten names of freedom from cognitive distortion are established on the basis of the accurate cognition of ten items. What is freedom from cognitive distortion in regard to syllables? The verse reads as follows:

Know that it is from correspondence, consensus, or the reverse of this that meaning exists or not. This is freedom from cognitive distortion with regard to syllables.

When syllables are pronounced in sequence in an uninterrupted manner, this is called correspondence. This name is commonly accepted, as in the case of "this thing only refers to an eye," in which there is successive recollection [of the object]. This is called consensus. It is only from these two that syllable(s) possessing meaning are constituted. If this were not the case, syllables would not constitute any meaning. One who accurately knows these two types of syllables should understand these names in relation to freedom from cognitive distortion with respect to syllables.

What are the characteristics of freedom from cognitive distortion with respect to objects? The verse reads as follows:

The manifestation of the appearance of dual nature is in reality nonexistent. Knowing the separation from existence and nonexistence is freedom from cognitive distortion with respect to objects.

Commentary: The "manifestation of the appearance of dual nature" refers to the appearance of the manifestation of the qualities of grasped and grasper, since the disturbed consciousness seems to produce those modes of appearance. "Nonexistent in reality" means that what is manifest is not existent in such a manner in reality. "Separation from existence" is because the quality of this object as grasped or grasper is nonexistent. "Separation from nonexistence" is because that disturbed consciousness manifests the appearance of existence. One who accurately knows the meaning herein should understand that this is called freedom from cognitive distortion in relation to objects. With respect to freedom from cognitive distortion in regard to mental orientation, the verse reads as follows: With respect to freedom from cognitive distortion in relation to mental 475a

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orientation, know that that is perfumed by speech. Mental orientation related to speech is a basis, since it is the cause for the appearance of duality. Commentary: Grasped and grasper are perfumed by speech, and this is called mental orientation related to speech. This mental orientation is the basis for discrimination between grasped and grasper, since this is the cause underlying the appearance of the two forms of grasping. It is because this mental orientation is perfumed by discursive thinking that it is called mental orientation related to speech. One who accurately knows this mental orientation should understand this freedom from cognitive distortion in relation to mental orientation.

With respect to freedom from cognitive distortion based on immovability, the verse reads as follows:

Freedom from cognitive distortion based upon immovability means knowing an object is neither existent nor nonexistent, like illusions, etc.; hence, one remains unmoved by existence and nonexistence.

Commentary: Earlier it was explained that objects are free from notions of existence and nonexistence, since these are like illusions and so forth, being neither existent nor nonexistent, meaning that they are not really existent, like elephants and horses and so forth created by illusion. The elephants and horses and so forth in nature are also not entirely nonexistent, since the disturbed consciousness creates the appearances of those elephants and horses. These objects do not exist in the manner in which they appear, as in the case of an [apparently] definitely real existence of grasped and grasper. They are also not entirely nonexistent, since the disturbed consciousness creates the appearances of the grasped and the grasper.

"And so forth" refers to things such as mirages, dreams, and the [reflection of the] moon in water, which should be understood accordingly. The mind will remain undistracted with respect to categories of existence and nonexistence when clearly observing objects such as illusions, etc. One who accurately knows this immovability should understand that this is freedom from cognitive distortion in relation to immovability.

With respect to freedom from cognitive distortion in relation to twofold characteristics, it refers to being free from cognitive distortion in relation to 74

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both the characteristic of being defined and the shared characteristic. With respect to freedom from cognitive distortion in relation to defining characteristic, the verse reads as follows: With respect to freedom from cognitive distortion in relation to defining characteristics, knowing that all things exist only by their being named, one is freed from all discrimination. This is based on the defining characteristics from the perspective of the supreme meaning. Commentary: Accurately cognizing that everything—from the eye to perceived forms, and consciousness to conceptualized phenomena—merely exist based on their being named corrects all discrimination; one should know this as freedom from cognitive distortion in relation to the defining characteristic. This is explained as the defining characteristic on the basis of supreme meaning. In the case of being based on worldly conception, it is not only because things have names that one can grasp onto various distinct characteristics. With respect to freedom from cognitive distortion in relation to characteristic of being shared, the verse reads as follows: There is no separate single phenomenon existing apart from real experiential reality, hence one who has realized this is free from cognitive distortions with respect to common characteristics. Commentary: Phenomena (dharmas) of the real experiential reality (dharma dhātu) possess a common characteristic, since not a single phenomenon exists apart from the absence of self in phenomena. One who accurately knows this characteristic of commonality should know that this is freedom from cognitive distortion in relation to the common characteristic. With respect to freedom from cognitive distortion in relation to defilement and purity. The verse reads as follows:

Know erroneous intentions in relation to whether or not they have been eliminated. The absence of cognitive distortions [determines] defilement and purity in experiential reality.

Commentary: When one has not yet eliminated erroneous intentions experiential reality is said to be defiled, whereas when they have been eliminated it is said to be pure. One who accurately knows this defilement and purity 75

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subsequently becomes free of cognitive distortion in relation to defilement and purity.

What are the characteristics of freedom from cognitive distortion in relation to the adventitious? The verse reads as follows:

Know that the original nature of experiential reality is pure like empty space. Hence, defilement and purity are not fundamental. This is freedom from cognitive distortion with respect to the adventitious. Commentary: The original nature of experiential reality is pure like empty space. Hence one should understand that the two differing characteristics of being previously defiled and later pure is adventitious and not fundamental. One who accurately knows this adventitious characteristic should understand that this is freedom from cognitive distortion in relation to the adventitious. With respect to freedom from cognitive distortion in relation to the absence of both fear and arrogance, the verse reads as follows:

Since beings and phenomena (dharmas) do not exist, the natures of defilement and purity are both nonexistent. Knowing this, one is free from fear and arrogance. This is freedom from cognitive distortion in relation to these two.

Commentary: Since beings and phenomena are both nonexistent, their natures as either defiled or pure are also both nonexistent. Since the meanings of both defilement and purity are untenable, their grades of defilement and purity are without inferiority and superiority. As a result of this there is neither fear nor arrogance. One who accurately knows this absence of fear and arrogance should understand that this is called freedom from cognitive distortion in relation to these two.

Regarding the general meaning of activity free from cognitive distortion, one is able to correctly understand the two characteristics of meditative cessation and observation as a result of freedom from cognitive distortion in relation to syllables. One is able to correctly understand the characteristics of cognitive distortion as a result of freedom from cognitive distortion in relation to objects. One is able to properly become freed from the causes and conditions relevant to cognitive distortion as a result of freedom from erroneous orientation [toward the lesser vehicles]. One skillfully grasps those 76

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characteristics as a result of freedom from cognitive distortion in relation to being immovable. One cultivates its antidote, the path of nondiscrimination, as a result of freedom from cognitive distortion in relation to the defining characteristic. One correctly understands the purity of original nature as a result of freedom from cognitive distortion in relation to the common characteristic. One knows which obstacles have yet to be or have already been eliminated as a result of freedom from cognitive distortion in relation to defilement and purity. One accurately knows the two characteristics of defilement and purity as a result of freedom from cognitive distortion in relation to the adventitious. Obstacles are eliminated and one attains permanent liberation as a result of freedom from cognitive distortion in relation to the absence of both fear and arrogance.

These ten freedoms from cognitive distortion are respectively established in relation to the ten adamantine (vajra) phrases. What are the ten adamantine phrases? They are (1) existence and nonexistence, (2) freedom from cognitive distortion, (3) the basis, (4) the simile of the illusion, etc., (5) nondiscrimination, (6) the purity of original nature, (7) defilement and purity, (8) the simile of space, (9) the absence of decrease, and (10) the absence of increase. There are two parts that encompass these ten adamantine phrases in this manner. The verses read as follows: One should understand (1) existence and nonexistence, (2) freedom from cognitive distortion, (3) the basis, (4) the similes of the illusion, etc., (5) nondiscrimination, and (6) the constant purity of original nature; as well as (7) defilement and purity, (8) space as a metaphor for purity, (9) the absence of decrease, and (10) the absence of increase. These are the ten adamantine phrases.

First, when establishing the ten adamantine phrases, reference is made to intrinsic nature, i.e., in terms of intrinsic nature, objective support, nondiscrimination, and refutation of objections. "Intrinsic nature" refers to the three intrinsic natures, i.e., the perfectly accomplished, the conceptualized, and the other-dependent. The first three words should be understood respectively. "Objective support" refers to the three intrinsic natures. "Nondiscrimination" refers to nondiscrimination due to this, i.e., nondiscriminating wisdom, as well as nondiscrimination here, 77

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i.e., the purity of original nature. The establishment of objects and cognition should be understood respectively, which refers to the three intrinsic natures and nondiscrimination. "Refutation of objections" refers to the remaining phrases.

There is a critique that if the characteristics of the conceptualized and the other-dependent are nonexistent in reality, how would they be apprehendable? If they are existent in reality then phenomena should not be pure in their original nature.

In order to refute this criticism, the simile of an illusion and so forth are taught. For instance, although illusory things are nonexistent in reality, they can be seen.

There is a further critique that if all phenomena are pure in their original nature, how is it possible to have it that they are first defiled and subsequently purified? In order to refute this criticism defilement and purity are explained with reference to the simile of space, e.g., in the way that although space is originally pure there are times when it is defiled or pure. There is a further critique that states that innumerable buddhas appear in the world, each being capable of liberating innumerable sentient beings, causing them to leave samsara and enter nirvana. What of the error [that suggests] no cessation of samsara and the fault [presuming that] within the state of nirvana there is no increase? In order to refute this criticism defilement and purity are explained with reference to the absence of decrease and increase. It is also because the realms of beings and their grades of purity are both innumerable.

Second, with respect to establishing their intrinsic natures. The verse reads as follows:

The object, intrinsic nature and cause of confusion; the intrinsic nature and object of non-error; the two results of error and non-error; and their two extremes.

Having already explained correct practice in conformity with the true Dharma in this manner, how is correct practice free from the two extremes to be understood? It is like the practice of the Middle Way as taught in the Ratnakūṭa-sūtra. What are the two extremes that this practice distantly avoids? The verses read as follows:

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Variant nature and same nature; the heterodox (non-Buddhists) and śrāvakas; the extreme views of reification and negation are each twofold with respect to sentient beings and phenomena; that which is corrected and the antidote; permanence and annihilationism; the extreme views of grasped and grasper and defilement and purity, [these] two being of three types; one should understand the additional seven types of discrimination with respect to the natures of dual extremes: (1) the extremes of existence and nonexistence, (2) the calmed and the act of calming, (3) the feared and the fear produced from it, (4) grasped and grasper, (5) correctness and error, (6) activity and nonactivity, (7) nonarising and simultaneity. These are the two extremes of discrimination.

Commentary: If self is grasped as different from form, etc., or it is grasped as identical [to form, etc.], these are respectively called individual extreme views. The practice of the Middle Way is taught in order to free one from this grasping, meaning that when contemplating not-self up to and including the youth, one who perceives a self will definitely give rise to this grasping, since the self is either different from the body or is the body.20 The heterodox extreme view is grasping to form, etc., as permanently abiding. Grasping to impermanence is an extreme view of the śrāvakas. The practice of the Middle Way is taught to [allow the practitioner to] be freed from these kinds of grasping, meaning that when contemplating form, etc. there is neither permanence nor impermanence.

Firmly grasping to the existence of self is the extreme view in which sentient beings are reified. Firmly grasping to the nonexistence of self is the extreme view in which beings are denied, even their nominal existence. The practice of the Middle Way is taught in order to free one from this grasping, which is awareness of the middle between the two extreme views of self and not-self. Firmly grasping to the mind as being real is the extreme view in which phenomena are reified. Firmly grasping to the mind as being unreal is the extreme view in which phenomena are denied. The practice of the Middle Way is taught to free the practitioner from this grasping, which means that there is no mind, volition, thought, or consciousness. Grasping to the existence of defiled phenomena such as unwholesomeness and so forth is the extreme view regarding that which is corrected. Grasping to the existence of wholesome and other pure phenomena is the extreme view 79

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regarding antidotes. The practice of the Middle Way is taught in order to free one from this grasping, meaning there is no following, contemplation, or discussion of the two extremes.

Firmly grasping to the phenomena of sentient beings as existent is the extreme view of permanence. Firmly grasping them as nonexistent is the extreme view of annihilationism. The practice of the Middle Way is taught to be freed from this grasping, meaning that this is the awareness between the two extreme views.

With respect to grasping to the existence of ignorance, the grasped and the grasper each constitute one extreme view. With respect to grasping to the existence of knowledge, the grasped and the grasper each constitute one extreme view.

In this manner, grasping to the existence of the mental formations to be corrected and the unconditioned that corrects—up to old age and death—as well as the corrective paths that can eliminate those as consisting of something grasped and a grasper, each respectively constitutes an extreme view. Here that which is corrected and the antidote, and grasped and grasper, are differentiated into black and white parts. The practice of the Middle Way is taught in order to free one from this grasping, meaning that knowledge and ignorance are explained to be nondual, undivided, and so forth, since knowledge and ignorance, etc. with respect to the grasped and the grasper, are all nonexistent.

Defilement comprises three types: the defilements of afflictions, the defilements of karma, and the defilements of birth. The defilements of afflictions further comprise three types: (1) views; (2) the characteristics of craving, anger, and ignorance; (3) the wish for rebirth. The antidotes for these are knowledge of emptiness, knowledge of signlessness, and knowledge of wishlessness. Defilements of karma refer to wholesome and unwholesome actions that are carried out. The antidote for these is knowledge of nonaction (i.e., not forming new karma).

Defilements of birth comprise three types: (1) rebirth, (2) successive arising of the mind and mental factors once reborn, (3) the continuity of rebirth. The antidotes for these are knowledge of the birthless, knowledge of nonarising, and knowledge of the absence of intrinsic nature [across lifetimes]. 80

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In this manner, the elimination of the three types of defilements is called purity. The sphere of cognition as it relates to emptiness and so forth refers to dharmas such as emptiness. The three types of defilements accordingly are not made empty by the knowledge of emptiness, etc. The original nature of experiential reality is without defilement, since its original nature is emptiness, etc. Grasping to defilement or grasping to purity in relation to experiential reality each constitute an extreme view, since their original nature is without defilement and is neither defiled nor pure. The practice of the Middle Way is taught to be freed from this grasping, meaning that it is not a result of emptiness that phenomena are made to be empty, as the nature of phenomena is in itself emptiness.

Furthermore, there are seven types of discrimination between dual extremes. What are the seven?

(1) Discriminating existence and discriminating nonexistence each constitute one extreme. These are due to grasping to a real existence of a pudgala (person), believing that it must be destroyed to establish emptiness, or other wise discriminating not-self as unconditioned. The practice of the Middle Way is taught to free from this sort of discrimination of dual extremes, meaning that emptiness is not established in order to reject the [the notion of] pudgala. The original nature of that emptiness, however, is itself empty; it was also empty in the past, will also be empty in the future, and is also empty in the present.

(2) Discrimination of something silenced and the act of silencing each constitute an extreme view, since grasping to the existence of something severed and the act of severance is due to fear of emptiness. The simile of space is taught in order to free one from this sort of differentiation of dual extremes. (3) Discrimination of the fearsome and discrimination of fear produced from that each constitute an extreme view, because grasping to the existence of conceptualized forms and so forth can produce fear, and because grasping to the existence of painful phenomena produced from that can produce terror. The simile of the painter [who was frightened by his own painting] is taught in order to free one from this sort of differentiation of dual extremes. The former simile of space is taught for śrāvakas. The present simile of the painter is taught for bodhisattvas.

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(4) Discrimination of something grasped and the act of grasping each constitute an extreme view. The simile of the illusionist is taught in order to free one from this sort of differentiation of dual extremes. Cognition of the nonexistence of object arises due to cognition of consciousness only, and [cognition of] consciousness only is furthermore abandoned due to arising of cognition of the nonexistence of object. Since the cognized object is nonexistent consciousness will also not be existent, since consciousness arises dependent upon the objective support. Hence, that to which the simile refers and the simile itself demonstrate similar properties (i.e., the simile properly applies to the actual situation).

(5) Discrimination of correct nature and discrimination of mistaken nature each constitute an extreme view, since grasping to accurate observation of what is real as either correct or incorrect constitute two types of natures. The simile of two pieces of wood producing fire is taught in order to be free from this sort of discrimination of dual extremes, meaning that although the two pieces of wood do not possess the characteristic of fire, by rubbing them together one can produce fire. Having produced fire, it comes to burn both pieces of wood. This accurate observation is also furthermore like this. Although there is no characteristic of correctness in the noble path it is possible to produce the noble wisdom of correctness; noble wisdom of correctness having been produced in this fashion, it furthermore can do away with this sort of accurate observation. Hence, that to which the simile refers and the simile itself demonstrate similar properties. With respect to accurate observation, however, although there is no characteristic of correctness, since it is in conformity with correctness there is also no characteristic of falsity. (6) Discrimination of activity and nonactivity each constitute an extreme view. They grasp unto the notion that noble wisdom must first discriminate before it is possible to remove defilements, otherwise they are entirely without activity. The simile of the first lamp is taught in order to free one from this sort of differentiation of dual extremes.

(7) Discrimination of nonarising and simultaneity each constitute an extreme view. They grasp unto the notion that the antidote ultimately does not arise, or that grasping and defilement should persist for the same length of time. The simile of the subsequent lamp is taught in order to free one from this sort of differentiation of dual extremes.

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Having explained correct practice free from the two extremes, what is correct practice with and without differences? The verse reads as follows: Differentiated and undifferentiated should be understood in relation to the ten grounds. The ten perfections [relate to] predomination and equal cultivation.

Commentary: Each of the ten perfections predominates over one of the ten grounds respectively. One should understand that [when one is] being cultivated, this is called correct practice with differences (i.e., distinct). On all the grounds, when everything has been equally cultivated, i.e., the ten perfections such as generosity, etc., this sort of correct practice is called without differences (i.e., indistinct).

The general meaning of the six types of correct practice [is as follows]: (1) the supreme of such categories [supreme correct practice], (2) the resulting contemplation of the established Mahayana Dharma and so forth [correct practice via mental orientation], (3) resulting from cultivation of śamatha aimed at such classes of unconfused development, and cultivation of vipaśyanā aimed at development free from cognitive distortion [correct practice in conformity with the Dharma], (4) cultivation of the practice of the Middle Way and seeking liberation with such an aim [correct practice that is free from the two extreme views], and on the ten grounds (6) cultivation with differences and (7) practice without differences.

Having explained the unexcelled with respect to correct practice, what are the characteristics of the unexcelled with respect to its objective support? The verse reads as follows:

The objective supports for: (1) establishing designations, (2) experiential reality, (3) what is established, (4) establishing, (5) retention, (6) ascertainment, (7) preservation, (8) penetration, (9) development, (10) realization, (11) mental equanimity, and (12) the supreme.

Commentary: There are twelve types of such objective support: (1) objective support for establishing the designations of phenomena, (2) objective support that is experiential reality, (3) objective support of what is established, (4) objective support for establishing, (5) objective support for retention, (6) objective support for ascertainment, (7) objective support for preservation, 83

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(8) objective support for penetration, (9) objective support fordevelopment, (10) objective support for partial realization, (11) objective support for meditative equanimity, (12) supreme objective support. Herein the first refers to what is established, referring to the differing Dharma practices of the respective perfections. The second refers to thusness. The third and fourth should be understood in order, meaning that these latter two types of differentiated Dharma practices related to the perfections must be attained via penetration into experiential reality. The fifth refers to objects of knowledge comprised from what is heard, since there is retention of words. The sixth refers to objects of knowledge comprised from thought, since there is ascertainment of meaning. The seventh refers to objects of knowledge comprised from [meditative] cultivation, since there is individual preservation. The eighth refers to the objects of the path of seeing on the first ground. The ninth refers to the objects on the path of cultivation unto the seventh ground. The tenth refers to the objects on the seventh ground, stemming from bitby-bit realization of differing categories in relation to the mundane and transmundane paths. The eleventh refers to the objects on the eighth ground. The twelfth refers to the objects on the ninth, the tenth, and the tathāgata grounds. One should understand that there are only the first two, while the others are taken from the meanings and the stages.21

Having explained the unexcelled in relation its objective support, what are the characteristics of the unexcelled with respect to cultivation and realization? The verse reads as follows: Cultivation and realization relates to: (1) faultlessness, (2) not denigrating [the Mahayana], (3) remaining unmoved [by the inferior vehicle], (4) perfection [of the perfections], (5) generation [of the noble path], (6) firm [roots], (7) flexibility [of mind], (8) not abiding [in either samsara or nirvana], (9) the absence of obstacles, and (10) the absence of rest. Commentary: Such cultivation and realization generally comprise ten types:

1. Cultivation and realization within one's spiritual lineage, since one does not lack anything in terms of [requisite] conditions. 2. Cultivation and realization based on conviction, since one does not denigrate the Mahayana.

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3. Cultivation and realization in generating the mind [of awakening], since one is uninclined toward the lesser vehicle.

4. Cultivation and realization based on correct practice, since one consummates the perfections. 5. Cultivation and realization in the entry into the state of freedom from arising, since one gives rise to the noble path.

6. Cultivation and realization in the maturation of sentient beings, since one accumulates firm wholesome roots over the long term. 7. Cultivation and realization in purifying a realm [in which sentient beings dwell], since one has mental pliancy.

8. Cultivation and realization in receiving the assurance [of future awakening] on the stage of nonretrogression, meaning that one does not abide in either samsara or nirvana, since one does not retreat from either. 9. Cultivation and realization to the ground of buddhahood, since one is free from the two obstacles.

10. Cultivation and realization in the exposition of awakening (bodhi), since [one teaches] without respite.

The general meaning of the unexcelled vehicle: in brief, there are three meanings in connection to the unexcelled vehicle: it is as such because it is (1) unexcelled in correct practice, (2) unexcelled in support for correct practice, and (3) unexcelled in the results of correct practice. Why is this treatise called "Analysis of the Middle and Extremes"? The verse reads as follows:

This treatise analyzes the middle and extremes, being profound and substantial in meaning, as well as grand and all-encompassing in meaning, and removing misfortunes.

Commentary: It is called an analysis of the middle and extremes because this treatise analyzes the middle and extremes, meaning that this reveals the two extremes situated relative to the middle, in relation to subjective conditions and actions. Also, since this analyzes objects related to the middle and extremes, it is called an explanation of the middle and extremes, meaning that this reveals the two extremes situated relative to the middle in relation to objective support and object; or this properly analyzes the Dharma of the 477b

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