Eleven topics for the knowledge of the paths (AA chapter 2)

II.A.ii.intro

(ā) The eleven dharmas characterizing the knowledge of the paths. They are: 1. the limbs of the knowledge of the paths, beginning with the dimming [of the gods]; 2. the path of the śrāvakas; 3. the path of the pratyekabuddhas; 4. the bodhisattva path; 5. the function of the path of cultivation; 6. the resolute faith of the path of cultivation; 7. the praise, eulogy, and laudation of one with resolute faith on the path of cultivation; 8. dedication (pariṇāmanā ((meritorious) dedication, transference)); 9. rejoicing (anumodanā (rejoicing (in others' merit))); 10. accomplishment (abhinirhāra); 11. utmost purity (atyanta-viśuddhi) — these eleven dharmas characterize the knowledge of the paths, as shown in the Abhisamayālaṅkāra in three verses. Thus: // The dimming [of the gods] and the rest; the paths of the disciples and the rhinoceros-like [pratyekabuddhas]; the greatly beneficial path of seeing, with its qualities both for this world and the next; // the function and resolute faith; [the resolute one] praised, eulogized, and lauded; the two supreme mental engagements in dedication and rejoicing; // accomplishment, and utmost purity — this is the path of cultivation of the wise bodhisattvas, as taught [under the rubric of] the knowledge of the paths. //

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1. The dimming [of the gods] and the rest (dhyāmīkaraṇatā etc.). The whole definition and so forth of these limbs of the knowledge of the paths is described in the Abhisamayālaṅkāra in one verse. Thus: // The dimming [of the gods'] radiance with respect to their fitness [for the teaching]; the fixed object, the pervasion, the nature of it, and the function. // Definition: the qualities that complete the knowledge of the paths and form its constituent parts are the limbs of the knowledge of the paths — that is the definition. Or else: the qualities present in a being's continuum, explicitly indicated at this stage as completing the knowledge of the paths, are its limbs. Divisions: the five limbs of the knowledge of the paths, beginning with the dimming, are these: the basis — the absence of manifest egotism; the cooperating condition — the arising of bodhicitta; the pervasion together with its cause; the nature — not forsaking saṃsāra; and the taking-in of beings not previously taken in. Scope: in general its range extends from before entering the path up to the buddha-ground; from the standpoint of the explicitly indicated limbs, its range extends from the path of accumulation up to the stage of the bodhisattva at the final moment.

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2. The path of the śrāvakas (śrāvaka-mārga). The definition and so forth of the realisation of the śrāvaka path is well shown in the Abhisamayālaṅkāra in the verse written below. Thus: // Through the non-apprehension of the aspects of the four noble truths — this is the path of the śrāvakas, to be known within the way of the knowledge of the paths. // Definition: in order to favour disciples of śrāvaka type, the noble Mahāyāna realisation of śrāvaka-realisation type — established by the view that directly realises some one of the sixteen aspects (impermanence and the rest), taking as object some one of the four noble truths (suffering and the rest) — is the knowledge of the śrāvaka path, [a form of] the knowledge of the paths. Divisions: by way of aspects it is sixteenfold; by way of path it is threefold, by the division into the paths of seeing, cultivation, and no-more-learning. Scope: its range extends from the path of seeing up to the buddha-ground. According to some, its range extends from the Mahāyāna path of accumulation up to the buddha-ground.

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3. The path of the pratyekabuddhas (pratyekabuddha-mārga). The whole definition and so forth of pratyekabuddha-realisation is set forth in the Abhisamayālaṅkāra in three verses. Thus: // Because of [their] awakening on their own, the self-arisen [pratyekabuddhas] have no need of others' instruction; and the profundity of the rhinoceros-like ones' knowledge is proclaimed. // For whomever there is a wish to hear, for whatever purpose, wherever, and in whatever manner — that very purpose becomes manifest, even without words, there and thus, accordingly. // Through abandoning the conceptualization of the apprehended object, but without abandoning the apprehender, and from [their] basis — the summary of the rhinoceros-path is to be understood. // Definition: in order to favour disciples of pratyekabuddha lineage, the noble Mahāyāna realisation of pratyekabuddha-realisation type — established by the view of the knowledge that directly realises the emptiness of the external apprehended object, taking the twelve sense-bases as object — is the knowledge of the pratyekabuddha path, [a form of] the knowledge of the paths. Divisions: it has three — the path of seeing, the path of cultivation, and the path of no-more-learning. Scope: its range extends from the Mahāyāna path of seeing up to the buddha-ground.

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4. The Mahāyāna path of seeing (mahāyāna-darśana-mārga). Three things are to be known about the greatly beneficial path of seeing, set forth here in brief: its definition, divisions, and scope. Its nature is shown in the Abhisamayālaṅkāra in five verses. Definition: the realisation of the truths, marked by the cessation of the two extremes of existence and quiescence, is the Mahāyāna path of seeing — that is its definition. Divisions: it has two — the knowledge [in meditative] equipoise and the subsequently-attained knowledge. From the standpoint of knowledge, the path of seeing is three knowledges: first, that which knows the śrāvaka path qua path of seeing; second, that which knows the pratyekabuddha path; third, that which knows the Mahāyāna path — these are the three divisions. From the standpoint of object and of differentiation, eight forbearances and eight knowledges — these sixteen divisions are to be understood. Scope: its pervasion occurs only on the first bodhisattva ground.

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5. The function of the path of cultivation (bhāvanāmārga-kāritra). The definition and so forth of the functions of the path of cultivation is clearly shown in the Abhisamayālaṅkāra in one verse. Thus: // The subduing in every way, named [thus]; the conquest of the afflictions in every way; invincibility to assault; awakening; and being worthy of worship as a basis. // Definition: the benefit attained by the power of cultivating reality [once] seen is the definition of the function of the path of cultivation. Divisions: it has six, namely: the function of subduing, by rejecting self-exaltation; the function of being beloved by all people; the function of overcoming the afflictions, attachment and the rest; the function of invincibility to assault, [withstanding] the impact of others' enmity and opposition; the function of progress toward perfect awakening; and the function of being worthy of worship as the locus and object of the Perfection of Wisdom. Scope: its range extends from the first ground up to the tenth ground. [On the path of cultivation in general:] Definition: the Mahāyāna subsequent realisation is the Mahāyāna path of cultivation — that is the definition. 'Subsequent realisation' and 'path of cultivation' are synonyms. Divisions: it has two — the contaminated path of cultivation and the uncontaminated path of cultivation. The contaminated is the conceptual path of cultivation; the uncontaminated is the non-conceptual. The contaminated is threefold, marked by the mental engagements of resolute faith, dedication, and rejoicing; the uncontaminated is twofold, having the nature of accomplishment and of utmost purity.

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6. Resolute faith of the path of cultivation (bhāvanāmārga-adhimukti). The whole definition and so forth of the path of cultivation that is resolute faith is clearly shown in the Abhisamayālaṅkāra in two verses. Thus: // Resolute faith is to be known as threefold: for one's own sake, for one's own and others' sake, and for others' sake alone; and each of these is held to be threefold. // [Each is] weak, middling, and strong; and by the further division into weak-weak and so on, each of these again is threefold — so it is held to be twenty-sevenfold. // Definition: the conceptual Mahāyāna subsequent realisation, established by the force of firm confidence in the Mother of the Conquerors, which is the source of one's own benefit, of one's own and others' benefit, and of others' benefit — the path of cultivation called resolute faith — that is the definition. Divisions: resolute faith is threefold by its root division — for one's own sake, for one's own and others' sake, and for others' sake. Though threefold, by the division into weak, middling, and strong it becomes ninefold (three threes). And this ninefold resolute faith, each [type] further divided by weak-weak and so forth, becomes twenty-sevenfold (nine times three), namely: weak-weak, weak-middling, weak-strong; middling-weak, middling-middling, middling-strong; strong-weak, strong-middling, strong-strong — these are the nine types of resolute faith for one's own sake; likewise are to be understood [the nine each] for one's own-and-others' sake and for others' sake. Scope: its range extends from the first ground up to the tenth ground. Some say from the second ground up to the tenth ground.

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7. The praise, eulogy, and laudation of one with resolute faith on the path of cultivation (stuti, stobha, praśaṃsā). The definition and so forth of the praise and the rest [bestowed on] the bodhisattva with resolute faith on the path of cultivation is described in the Abhisamayālaṅkāra in one verse. Thus: // Praise, eulogy, and laudation toward the Perfection of Wisdom are held [to be given] by three sets of nine, for [each of] the degrees of resolute faith. // Definition: the praise and the rest performed in regard to the resolute faith of the bodhisattva who cultivates it and is engaged in the aforesaid threefold resolute faith toward the Perfection of Wisdom — done in order to increase his enthusiasm — are marked by the realisation of the real meaning, not of the nature of mere eulogistic flattery; that is the definition. Divisions: as before, just twenty-seven sub-types. Scope: as for the path of cultivation that is resolute faith.

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8. Dedication on the path of cultivation (bhāvanāmārga-pariṇāmanā). The whole nature of this dedication — definition, divisions, and so forth — is clearly shown in the Abhisamayālaṅkāra in three verses. Thus: // Dedication is the special [mental engagement]; its function is supreme; it has the form of non-apprehension, and is marked by being free of error; // it is isolated [from signs], its scope being mindfulness whose nature is the flood of the buddhas' merit; it possesses means, it is signless, and it is approved by the buddhas; // not falling into the three realms; and another threefold dedication — weak, middling, and strong — whose nature is the rising of great merit. // Definition: the conceptual Mahāyāna subsequent realisation which dedicates the meritorious actions, one's own and others' wholesome [deeds], toward unsurpassed perfect awakening — that Mahāyāna path of cultivation called dedication is the definition. Divisions: this path of cultivation is twelvefold, namely the mental engagements of: special dedication, dedication with the form of non-apprehension, dedication marked by freedom from error, isolated dedication, dedication that is mindful recollection of [merit] whose nature is the flood of the buddhas' merit, dedication that is skill in means, signless dedication, dedication approved (rejoiced in) by the buddhas, dedication not contained in the three realms, and the weak, middling, and strong dedications whose nature is the rising of great merit — these are the twelve divisions. Scope: the range of this mental engagement of dedication extends from the first ground (the Joyous) up to the tenth ground.

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9. Rejoicing on the path of cultivation (bhāvanāmārgīya-anumodanā). The definition, divisions, and so forth of the mental engagement of rejoicing is described in the Abhisamayālaṅkāra in just one verse. Thus: // By way of means and non-apprehension, the rejoicing in [others'] roots of virtue — the cultivation of the mental engagement of rejoicing is here prescribed. // Definition: the conceptual Mahāyāna subsequent realisation which rejoices in the meritorious actions, one's own and others' wholesome [deeds] — that Mahāyāna path of cultivation called rejoicing is the definition. Divisions: the mental engagement of rejoicing has two — rejoicing in one's own meritorious actions, and rejoicing in others' meritorious actions. Or else: the mental engagement of rejoicing that has the conventional as its object, and that which has the ultimate as its object. Scope: the ground-range of the three mental engagements — resolute faith, dedication, and rejoicing — is the same.

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10. Accomplishment (abhinirhāra). The definition and so forth of the uncontaminated path of cultivation that is accomplishment is set forth in the Abhisamayālaṅkāra in one verse. Thus: // Its nature, its supremacy, its non-fabrication of all [things], its consigning [of dharmas] by non-apprehension of dharmas, and its great purposefulness. // Definition: the uncontaminated Mahāyāna subsequent realisation which establishes the task of attaining the ultimate — that Mahāyāna path of cultivation called accomplishment is the definition. Divisions: it has five, namely: the unerring vision of all dharmas (form and the rest) is its nature; the supremacy of the path of cultivation, [in that] buddhahood is not attained otherwise; the non-fabrication that is the application to attainment, by not producing any distinctions among dharmas; the consigning [of dharmas] through the ultimate non-apprehension of all dharmas; and great purposefulness, from accomplishing the great purpose of buddhahood. Scope: the range of this accomplishment extends from the first ground up to the tenth ground.

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11. Utmost purity (atyanta-viśuddhi). The whole definition and so forth of the uncontaminated path of cultivation called utmost purity is very clearly set forth in the Abhisamayālaṅkāra in three verses. Thus: // The purity of the fruit and the purity of form and the rest — because these two are undivided and uncut, [their] purity is proclaimed. // Through the abandoning of the threefold [obscuration] — afflictive, cognitive, and path — by the disciples, the rhinoceros-like ones, and the sons of the Conqueror, [there is purity]; but the purity of a Buddha is utmost, at all times. // The weak-weak and so forth path is the purity on the nine grounds, by way of being the antidote to the strong-strong and so forth defilement. // Definition: the uncontaminated Mahāyāna subsequent realisation which establishes the task of the final abandoning — that Mahāyāna path of cultivation called utmost purity is the definition. Divisions: the nine paths of cultivation, weak-weak and the rest, which are the antidotes to the nine antitheses to be abandoned by the path of cultivation, are the divisions of this path of cultivation that is utmost purity. Scope: the range of this path of cultivation extends from the first ground up to the tenth ground. // Thus the eleven dharmas characterizing the knowledge of the paths. //