ABHISAMAYALAMKARA 
THE ORNAMENT OF HIGHER REALIZATION  
BY MAITREYA 
~ 
AN INTRODUCTION  
 
 
 

 
SOURCE BOOK 
 RIME SHEDRA NYC 
SMCNY ADVANCED BUDDHIST STUDIES 
 
CHANTS 
 
ASPIRATION 
 
In order that all sentient beings may attain Buddhahood,  
From my heart I take refuge in the three jewels. 
 
This was composed by Mipham. Translated by the Nalanda Translation Committee 
 
MANJUSHRI SUPPLICATION 
 
Whatever the virtues of the many fields of knowledge 
All are steps on the path of omniscience.  
May these arise in the clear mirror of intellect. 
O Manjushri, please accomplish this.  
 
This was specially composed by Mangala (Dilgo Khyentse Rinpoche). Translated by the Nalanda 
Translation Committee 
 
DEDICATION OF MERIT 
 
By this merit may all obtain omniscience 
May it defeat the enemy, wrong doing. 
From the stormy waves of birth, old age, sickness and death, 
From the ocean of samsara, may I free all beings 
 
By the confidence of the golden sun of the great east 
May the lotus garden of the Rigden’s wisdom bloom, 
May the dark ignorance of sentient beings be dispelled. 
May all beings enjoy profound, brilliant glory. 
 
Translated by the Nalanda Translation Committee 
 
 
 
 
 
 
 
For internal use only  
Exclusively for the Rime Shedra NYC Core Texts Program 
A program of Shambhala Meditation Center of New York 
First Edition – 2014 
 

THE ABHISAMAYALAMKARA 
THE ORNAMENT OF HIGHER REALIZATION BY MAITREYA 
AN INTRODUCTION 
Who Knows What, Where, When, and How 
 
 
SOURCEBOOK TABLE OF CONTENTS 
 
1. Syllabus 
 
2. Outline of the Chapters of the Abhisamayalamkara 
 
3. The 70 Points of the Abhisamayalamkara from Edward Conze 
 
4. A Detailed Outline of the Abhisamayalamkara by Thrangu Rinpoche  
 
5. The Eight Categories by FPMT Masters Courses 
 
6. Points for Topics One through Six by FPMT Masters Courses 
 
7. The Abhisamayalamkara, Appendix VIII from Gone, Beyond Volume One, by Karl 
Brunnholzl, pp. 475‐505 
 
8. Talk Two, Commentary on The Perfection of Supreme Knowledge: Chapters Two and 
Three, by The Dzogchen Ponlop Rinpoche, pp. 5‐12 
 
9. Abhisamayalankara, from Wikipedia, pp. 1‐14 
 
10. Contextual and Doctrinal Presumptions, Stairway to Nirvana, by James Apple, pp. 47‐55 
 
11. Chapter Summaries of the Ornament for Clear Realization, FPMT Masters Courses, pp. 1‐9 
 
12. The Abhisamayalamkara and Its Contents, Gone Beyond, Volume One, by Karl Brunnholzl, 
pp. 47‐62 
 
13. Gone Beyond, Volume One, by Karl Brunnholzl:  
a. The Prajnaparamita Sutras, pp. 23‐41 
b. The Abhisamayalamkara in Its Traditional Setting, pp. 93‐106 
c. Is there any Practical Relevance to the Abhisamayalamkara, pp. 111‐117 
d. The Abhisamalamkara as a Contemplative Manual, pp. 119‐127 
 
14. The Mahayana Path of the Bodhisattva in the Ornament for Clear Realization, by James 
Apple, pp. 166‐178 
 

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THE ABHISAMALAMKARA  
THE ORNAMENT OF HIGHER REALIZATION: AN INTRODUCTION  
Who Knows What, Where, When, and How 
 
Syllabus 
 
Sources: 
 The Ornament of Clear Realization: A Commentary on the Prajnparamita of the 
Maitreya Buddha, Thrangu Rinpoche, Trs. by Ken and Katia Holmes and Cornelia 
Weishaar‐Gunter 
 Abhisamayalamkara ‐ Ornament of Higher Realization:  An Introduction, A Rime Shedra 
Sourcebook  
 
Readings: 
1) Class One: Introduction to the AA 
a) Talk Two, Commentary on The Perfection of Supreme Knowledge: Chapters Two and 
Three, by The Dzogchen Ponlop Rinpoche, pp. 5‐12 
b) Abhisamayalankara, from Wikipedia, pp. 1‐14 
 
2) Class Two : Overview of the Eight Topics & Seventy Points of the AA 
a) Homage and Overview, from the Abhisamayalamkara 
b) Contextual and Doctrinal Presumptions, Stairway to Nirvana, by James Apple, pp. 
47‐55 
c) A Commentary, by Thrangu Rinpoche: 
i) An introduction to the Prajnaparamita, pp. 5‐9 
ii) Introductory Verses of the Text, pp. 11‐18 
 
3) Class Three: Topic One ‐ The Knowledge of all Phenomena 
a) Chapter One from the Abhisamayalamkara, verses I.17‐38 
b) A Commentary, by Thrangu Rinpoche: 
i) Bodhicitta, pp. 19‐25 
ii) Practice Instructions, pp. 27‐32 
iii) The Path of Junction and Buddha‐Nature, pp. 33‐39 
c) Relevant Sections from: 
i) Chapter Summaries of the Ornament for Clear Realization, FPMT Masters 
Courses  
ii) The Abhisamayalamkara and Its Contents, Gone Beyond, Volume One 
d) The Three Cylces of the Buddha’s Teaching, Gone Beyond, Volume One, pp. 23‐28 
 
4) Class Four: Topic One ‐ The Knowledge of all Phenomena (Cont’d) 
a) Chapter One from the Abhisamayalamkara, verses I.19‐I.73 
b) A Commentary, by Thrangu Rinpoche: 
i) The Objects of Focus for the Bodhisattva, pp. 41‐46 
ii) The Meditation Practices and the Practice of Accumulation, pp. 47‐58 

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c) Relevant Sections from: 
i) Chapter Summaries of the Ornament for Clear Realization, FPMT Masters 
Courses  
ii) The Abhisamayalamkara and Its Contents, Gone Beyond, Volume One 
d) What is prajnaparamita?, Gone Beyond, Volume One, pp. 28‐34 
 
5) Class Five: Topic Two ‐ Knowledge of the Path 
a) Chapter Two from the Abhisamayalamkara 
b) A Commentary, by Thrangu Rinpoche: 
i) The Hinayana Path, pp. 59‐65 
ii) The Bodhisattva Path of Insight, pp. 66‐71 
iii) The Bodhisattva Path of Meditation or Cultivation, pp. 73‐84 
c) Relevant Sections from: 
i) Chapter Summaries of the Ornament for Clear Realization, FPMT Masters 
Courses  
ii) The Abhisamayalamkara and Its Contents, Gone Beyond, Volume One 
 
6) Class Six: Topic Three ‐ Knowledge of the Basis 
a) Chapter Three from the Abhisamayalamkara 
b) A Commentary, by Thrangu Rinpoche: 
i) Knowledge of the Foundation, pp. 85‐93 
c) Relevant Sections from: 
i) Chapter Summaries of the Ornament for Clear Realization, FPMT Masters 
Courses  
ii) The Abhisamayalamkara and Its Contents, Gone Beyond, Volume One 
d) The Prajnaparamita Sutras and Their Contents, Gone Beyond, Volume One, pp. 34‐
37 
 
7) Class Seven: Topic Four ‐ The Application of Realization of All Aspects 
a) Chapter Four from the Abhisamayalamkara 
b) A Commentary, by Thrangu Rinpoche: 
i) The Application of Realization of All Aspects, pp. 95‐108 
ii) The Path of Junction, pp. 109‐116 
c) Relevant Sections from: 
i) Chapter Summaries of the Ornament for Clear Realization, FPMT Masters 
Courses  
ii) The Abhisamayalamkara and Its Contents, Gone Beyond, Volume One 
d) Paths and Bhumis, Gone Beyond, Volume One, pp. 37‐41 
 
8) Class Eight: Topic Five ‐ Application when Reaching the Peak 
a) Chapter Five from the Abhisamayalamkara 
b) A Commentary, by Thrangu Rinpoche: 
i) The Application When Reaching the Peak, pp. 117‐127 
c) Relevant Sections from: 
i) Chapter Summaries of the Ornament for Clear Realization, FPMT Masters 
Courses  

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ii) The Abhisamayalamkara and Its Contents, Gone Beyond, Volume One 
d) The Abhisamayalamkara in Its Traditional Setting, Gone Beyond, Volume One, pp. 
93‐106 
 
9) Class Nine: Topic Six ‐ Gradual Application of the Stages of the Bodhisattva Path 
a) Chapter Six from the Abhisamayalamkara 
b) A Commentary, by Thrangu Rinpoche: 
i) Gradual Application of the Bodhisattva Path, pp. 129‐132 
c) Relevant Sections from: 
i) Chapter Summaries of the Ornament for Clear Realization, FPMT Masters 
Courses  
ii) The Abhisamayalamkara and Its Contents, Gone Beyond, Volume One 
d) Is there any Practical Relevance to the Abhisamayalamkara, Gone Beyond, Volume 
One, pp. 111‐117 
 
10) Class Ten: Topic Seven ‐ Instantaneous Application 
a) Chapter Seven from the Abhisamayalamkara 
b) A Commentary, by Thrangu Rinpoche: 
i) The Instantaneous Practitioners, pp. 133‐135 
c) Relevant Sections from: 
i) Chapter Summaries of the Ornament for Clear Realization, FPMT Masters 
Courses  
ii) The Abhisamayalamkara and Its Contents, Gone Beyond, Volume One 
d) The Abhisamalamkara as a Contemplative Manual, Gone Beyond, Volume One, pp. 
119‐127 
 
11) Class Eleven: Topic Eight: The Dharmakaya 
a) Chapters Eight and Nine from the Abhisamayalamkara 
b) A Commentary, by Thrangu Rinpoche: 
i) The Three Kayas, pp. 137‐148 
c) Relevant Sections from: 
i) Chapter Summaries of the Ornament for Clear Realization, FPMT Masters 
Courses  
ii) The Abhisamayalamkara and Its Contents, Gone Beyond, Volume One 
d) The Mahayana Path of the Bodhisattva in the Ornament for Clear Realization, by 
James Apple, pp. 166‐178 

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 Outline of the Abhisamayalamkara by Maitreya 
 
 
I. Introduction  
A. Homage and Overview of the Content of the Text 
1. Verses I.0 – I.17 
 
II. The Object: The Three Aspects of Wisdom which are the Object to be Known 
A. Chapter One: The Knowledge of All Aspects (Omniscience) 
1. Ten Points 
2. Verses I.18‐I.73 
B. Chapter Two: The Knowledge of the Path 
1. Eleven Points 
2. Verses II.1‐II.31 
C. Chapter Three: The Knowledge of Entities (the Ground) 
1. Nine Points 
2. Verses III.1‐III.16 
 
III. The Method: The Four Applications of Practice 
A. Cause and Effect of Gaining Proficiency 
1. Chapter Four: The Complete Training in All Aspects  
a) Path of Accumulation to Path of Application 
b) Eleven Points 
c) Verses IV.1‐IV.63 
2. Chapter Five: Culmination Training 
a) Path of Application to Path of Seeing 
b) Eight Points 
c) Verses V.1‐V.42 
B. Cause and Effect of Stability 
1. Chapter Six: Serial Training 
a) Seeing to Meditation 
b) Thirteen Points 
c) Verses VI.1 
2. Chapter Seven: The Instantaneous Training 
a) No More Learning 
b) Four Points 
c) Verses VII.1‐VII.5 
 
IV. The Result: The Three Aspects of Enlightenment 
A. Chapter Eight: Dharmakaya/Buddhahood 
1. Five Points 
2. Verses VIII.1‐40 
 
V. Conclusion 
A. Chapter Nine: Summary In Six and Three Points 
1. Verses IX.1‐XI.2 

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 20 Sangha RESULT 4
Abandon 81st
st th
c Ghesce
Afflictions 1 -15 moments RESULT 1 Effort to RESULT 2 Effort to RESULT 3 Effort to abandon affliction
Suppressed Path of Seeing th abandon 1st-6th th abandon 7th-9th th afflictions
16 moment Abandon 6 Abandon 9
before Path of affliction affliction
Path of Seeing affliction affliction (1st 10th-81st
Seeing
conc)

Serial abandonment
th
0-5 afflictions Approacher Stream Mere Abider Special Abider Mere Abider Special Abider Mere Abider Special Abider Non-
Enterer Stream Enterer Stream Enterer & Once Returner Once Returner & Non-Returner Returner & Approacher
Approacher Once- Approacher Non- Foe Destroyer
Returner Returner

10-72 73-81
Simultaneous abandonment
Special Abider
Stream Enterer &
Approacher Foe
Destroyer
Leapers (abandon 1-81st
simultaneously)
th
6-8 afflictions Abider Foe
Approacher Once RESULT 2 Special Abider Mere Abider Special Abider Non- Destroyer
Returner Once Returner & Non-Returner Returner &

Page 6
Mere Abider
Once Returner Approacher Non- Approacher Foe
Returner Destroyer
10-72 73-81

th Special Abider Non-

9 affliction Approacher Non- RESULT 3 Returner &
Returner Mere Abider Non- Approacher Foe
(1st conc.)
Returner Destroyer
10-72 73-81

Meditative Equipoise Subsequent Attainment

Path of Med Path of No More

P a t h of S e e i n g Learning

= uninterrupted path
4 Results
1) Abandon 3 thorough entanglements = liberated path
2) Abandon most of 5 partial concordances with the lower
= mundane path of meditation
3) Abandon all of 5 partial concordances with the lower
4) Abandon 5 partial concordances with the upper = supramundane path
 OUTLINE OF THE ABHISAMAYALANKARA 
 
 
I. The Object 
 
A. Chapter One: The Knowledge of All Aspects – Ten Points 
1. The Mind Generation 
2. The Instruction 
3. The Branches of Definite Differentiation 
4. The Potential 
5. The Observed Objects 
6. The Dedication 
7. The Armor‐like Accomplishment 
8. The Engagements of Accomplishment 
9. The Accumulation of Accomplishment 
10. Definite Emergence 
 
B. Chapter Two: The Knowledge of the Path – Eleven Points 
1. The Support for the arising of the knowledge of the path 
2. The knowledge of the path of sravakas 
3. The knowledge of the path of pratyekabuddhas 
4. The knowledge of the mahayana path of seeing 
5. What the Path of Development Does 
6. Resolute Faith 
7. Praise, Eulogy and Glorification 
8. Turning Over 
9. Rejoicing 
10. Glorification of the Marks of Consummation 
11. Absolute Purity 
a) Where do these Go: 
(1) Mahayana Contaminated Path of Meditation: Eclipsed by light 
(2) Mahayana Contaminated Path of Meditation: Definite object 
(3) Mahayana Contaminated Path of Meditation: Inclusion 
(4) Mahayana Contaminated Path of Meditation: Nature 
(5) Mahayana Contaminated Path of Meditation: Activity 
(6) Mahayana Uncontaminated Path of Meditation 
(7) Mahayana Uncontaminated Path of Meditation 
 
C. Chapter Three: The Knowledge of the Bases – 9 Points 
1. The knowledge of the bases which does not abide in existence, samsara 
2. The knowledge of the bases which does not abide in peace, nirvana 
3. The knowledge of the bases that is distant to the result 
4. The knowledge of the bases that is close to the result 

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 5. The knowledge of the bases in terms of discordant factors 
6. The knowledge of the bases that is the remedy 
7. The Training in the knowledge of the bases 
8. The Equality of Training 
9. The Path of Meditation 
 
II. The Method: the Four Applications 
 
A. Chapter Four: The Full Understanding of All Modes ‐ 11 Points 
1. Modes 
2. Endeavors 
3. Qualities 
4. Faults 
5. Marks 
6. The Aids to Emancipation 
7. The Aids to Penetration 
8. The Community of Irreversable Bodhisattvas 
9. The Identity of Nirvana and Samsara 
10. The Purity of the Buddha Field 
11. Training in Skill In Means 
 
B. Chapter Five: Full Understanding at is Summit ‐ 8 Points 
1. Its Characteristics 
2. The Growth 
3. Firm Position 
4. Complete Stabilization of Thought 
5. The Path of Vision 
6. The Path of Development 
7. The Unimpeded Concentration 
8. The Sixteen Errors 
 
C. Chapter Six: Gradual Reunion ‐ 13 Points 
1. The paramita of Generosity  
2. The paramita of Discipline  
3. The paramita of Patience  
4. The paramita of Diligence  
5. The paramita of Meditation  
6. The paramita of Wisdom  
7. The recollection of the Buddha  
8. The recollection of the dharma  
9. The recollection of the sangha  
10. The recollection of the right conduct  
11. The recollection of giving  
12. The recollection of the divine state  

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 13. The true nature of phenomena  
 
D. Chapter Seven: The Single Instantaneous Reunion ‐ 4 Points 
1. With regard to all dharmas without outflows and without karmic result 
2. With regard to all dharmas without outflows which have reached the state where 
their karmic result has matured 
3. The single instantaneous reunion which sees all dharmas as devoid of marks 
4. The single instantaneous reunion which sees the mark of non‐duality of dharmas 
 
III. The Result 
 
A. Chapter Eight: The Result Which is Dharmakaya ‐ 5 Points 
1. The substantial body 
2. The enjoyment body 
3. The transformation body 
4. The work of the dharma body by means of the Transformation body in general 
5. The functions of the dharma body 
 

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A Detailed Outline of the Abhisamayalamkara 
 
The Ornament of Clear Realization:  
A Commentary on the Prajnaparamita of the Maitreya Buddha 
By Thrangu Rinpoche 
Oral Translation by Ken and Katia Holmes 
Final Translation by Dr. Cornelia Weishaar‐Gunter 
 
 
1) The Knowledge of All Phenomena (rnam pa tham cad mkhyen pa) 27 
a) Bodhichitta (sems bskyed) [1ST Condition] 
i) Its Characteristics (mtshan‐nyid) 
ii) Its Categories (dbye ba) 28 
b) Practice instructions (gdams ngag) [2ND Condition] 35 
i) Practice (sgrub pa) 36 
ii) The truths (bdan pa rnams) 
iii) The three jewels (dkon mchog gsum) 
iv) The Three Types of Diligence (brston 'gru rnam pa gsum) 
(1) Overcoming harmful activities (ma zhen pa) 38 
(2) Overcoming spiritual fatigue (yong su mi ngal ba) 
(3) Overcoming faintheartedness (lam yongs su 'dz   pa) 
v) The five kinds of visions (spyan lnga) 39 
vi) The six clear cognitions (mngon shes drug) 
vii) The path of insight (mthong lam) 
viii) The path of cultivation (sgom lam) 
c) The four stages of separation [3RD Condition] (nges 'byed yan lag rnam pa bzhi) 41 
i) Path of Junction 
(1) Warming (drod) 
(2) Peak (rtse mo) 
(3) Forbearance (bzod pa) 
(4) High worldly dharma ('jrten chos mchog) 44 
d) Buddha‐nature, the basis for our practice [4TH Condition] (sgrub pati rten rang bzhin 
gnas rigs) 
i) The six dharmas of realization (rtogs pati chos drug) 45 ‐ Warming on the Path of 
Junction 
ii) The six dharmas of realization ‐ Peak Warming on the Path of Junction  
iii) The six dharmas of realization ‐ Forbearance Warming on the Path of Junction  
iv) The six dharmas of realization ‐ High worldly dharma Warming on the Path of 
Junction  
v) The six dharmas of realization ‐ The path of insight 
vi) The six dharmas of realization ‐ The path of cultivation 
vii) Achieving remedies (gnyen po'i sgrub pa) 
viii) Achieving abandoning (spong ba'i sgrub pa) 
ix) Achieving completions of two (bde sdug yongs su gtugs pa'i sgrub pa) 
x) Achieving wisdom with compassion (shes rab snying rtser bcas pa'i sgrub pa) 
xi) Achieving extraordinary disciples (slob ma thun mong min pa'i sgrub pa) 

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xii) Gradually achieving benefit of others (gzhan don du rim pa byed pa 'i sgrub pa) 
xiii) Achieving jnanas without effort (ye shes rtsol ba mi mngat bar 'jug pati sgrub pa) 
e) The Objects of Focus (dmigs pa) [5th Condition] 49 
i) Virtue (dge ba) 
ii) Non‐virtue (mi dge ba) 
iii) Neutral  actions (lung ma bstan) 
iv) Worldly understanding ('jig rten pa'i rtogs pa)  50 
v) Transcendental understanding ('jigs rten las 'das pa'i rtogs pa) 
vi) Tainted phenomena (zag bcas ky  chos) 
vii) Untainted phenomena (zag pa med pa'i chos) 
viii) Created phenomena ('dus byas ky  chos) 51 
ix) Uncreated phenomena ('dus ma byas ky  chos) 
x) Ordinary phenomena (thun mong ba'i chos) 
xi) Uncommon phenomena (thun mong ma yin pa'i chos) 
f) The Purpose (ched du bya ba) [6TH Condition] 52 
i) Great mind (sems chen po) 
ii) Great abandoning (spong ba chen po) 53 
iii) Great realization (rtogs pa chen po) 
g) Armor‐like Practice (go cha'i sgrub pa) [7TH Condition] 55 
i) Generosity (sbyin pa) 
ii) Discipline (tshul khrims) 
iii) Patience (bzod pa) 
iv) Diligence (brtson 'gurs) 
v) Meditation (bsam gtan) 
vi) Wisdom (shes rab) 
h) Applied Practice ('jug pa'i sgrub pa) [8TH Condition] 56 
i) Formless meditations (bsam gtan gzugs med) 
ii) Six Paramitas (phar phyin drug)  58 
iii) Paths (lam) 
iv) Four limitless meditations (tshad med bzhi) 
v) Having no object (dmigspa med pa dang ldan pa) 
vi) Purity of the three circles ('klor gsum) 
vii) Purposefulness (ched du bya ba) 59 
viii) Six clear cognitions 
ix) Knowledge of all phenomena (mam pa thams cad mkhyen pa) 
i) The Practice of Accumulation (tshogs ky sgrub pa) [9TH Condition] 
i) Great compassion (snying rj  chen po) 60 
ii) Giving (sbyin pa) 61 
iii) Discipline (tshul khrims) 
iv) Patience (bzod pa) 62 
v) Diligence (brtson 'gr 
vi) Meditation (bsam gtan) 
vii) Wisdom (shes rab) 
viii) Tranquility (zhi gnas) 
ix) Insight (lhag mthong) 
x) The path of combining the two (zung du 'brei ba'i lam) 

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xi) Skillful means (thabs mkhas) 63 
xii) Jnana (yeshes) 
xiii) Merit (bsod nams) 
xiv) Paths (lam) 
xv) Dharani (gzungs) 
xvi) Bodhisattva levels (sa) 
xvii) Remedies (gnyen po) 
j) The Practice of Certain Release (nges par 'byung ba) [10th Condition]  63 
i) Purposefulness (ched du bya ba) 
ii) Sameness (mnyam pa nyid) 
iii) Accomplishing the benefit of beings (sems can don sgrub) 
iv) Effortless spontaneous accomplishment ('bad med lhun gyis grub pa) 
v) Transcending eternalism and nihilism (rtag chad ky mtha' las 'das pa) 
vi) Achieving meaning of the three vehicles (theg pa gsum gy  don thob pa) 
vii) Knowledge of all phenomena (rnam pa thams cad mkhyen pa) 
viii) Being in possession of the path  (lam gyi yul can) 
 
2) Knowledge of the Path (lam shes pa) 67 
a) The Foundation of the Path (lam gy rten) 
i) Removing pride (mog mog par byed pa) 
ii) Certainty of the Object (yul nges pa) 68 
iii) Encompassing (skyob pa) 
iv) Nature (rang bzhin) 
v) The functions (of the preceding) (de yi las) 
b) Knowledge of the shravaka path (nyan thos kyi lam shes pa) 69 
c) Knowledge of the pratyekabuddha path (bse rlu rang sangs rgyas kyi  lam shes) 71 
d) The path of insight of the Mahayana (theg chen mthong lam) 75 
e) Functions of the mahayana path of cultivation (theg chen gy  sgom lam gy  byed pa) 
82 
i) Complete pacification (lhun nas zhi' ba) 
ii) Respect for all beings (skye bo thams cad la 'dud pa) 
iii) Victory over the defilements (nyon mongs pati gyul las rgyud ba) 
iv) Not being subdued by negative influences(gpas brdz  ba med pa) 
f) Aspiration of the mahayana path of cultivation (theg chen gy  mos pa sgom lam) 83 
i) One's own benefit (rang don) 
ii) The benefit of others (gnyis don) 
iii) The benefit of others (gzhan don) 
g) Three kinds praise on path of cultivation (bstod bkur bsngags gsum gy  gsom lam)  84 
h) Dedication on the path of cultivation (bsngo ba sgom lam)  85 
i) Special dedication (bsngo ba khyad par can) 
ii) Endowed with the non‐objectify aspect (mi dmigs pa 'i rn  pa can) 
iii) Having the unerring characteristic (phyin ci ma log pa'i mtshan nyid can) 
iv) Isolated (dben pa) 
v) Being mindful of nature of budddhas (sang rgyes kyi rang bzhin dran pa) 
vi) Accompanied by skillful means (thabs mkhas dang bcas pa) 
vii) No characteristics (mtshan ma med pa) 

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viii) Pleasing to the buddhas (sangs rgyas kyi rjes su yi rang ba) 
ix) Not belonging to the three realms (khams gsum du ma gtogs pa) 
x) Lesser dedication (bsngo ba chung 'bring che gsum) 
xi) middle dedication (bsngo ba chung 'bring che gsum) 
xii) great dedication (bsngo ba chung 'bring che gsum) 
i) Rejoicing on the path of cultivation (rjes su yi rang ba'i sgom lam) 88 
j) The achievement on the path of cultivation (grub pa sgom lam) 89 
k) The  purification on the path of cultivation (rnam dag sgom lam) 
i) Causes (rgyu) 
(1) Conducive causes (skye ba 'i rgyu) 
(2) Obstructing causes (mi skye ba'i rgyu) 
l) Purification itself (rnam dag dngos) 
 
3) Knowledge of the Foundation (gzhi shes pa) 93 
a) Not remaining in samsara because of wisdom(shes rab gyid srid pa la mi gnaspa) 
b) Not remaining in peace because of compassion (snying rjes zhi ba la mi gnas pa) 94 
c) Remotness because of not being the skillful means (thabs ma yin pas ring ba) 
d) Not being remote because of being the skillful mean (thabs kyis ring ba ma yin nyid) 
e) Unfavorable things (mi mthun phyogs) 
f) Remedying forces (gnyen po'i phyogs) 95 
g) Application (sbyor ba) 
i) The basis of characteristics form and so on (khyad gzhi gzugs sogs) 
ii) The characteristics such as impermanence (khyad chos mi rtag sogs) 
iii) Whether it is the support of qualities (yontan gyi  rten du ma rdzogs pa dang rab 
tu rdzogs pa) 
iv) All one does (spyod pa) 
h) The equality of this (de yi mnyam nyid) 96 
i) The path of insight of hearers and so on (nyan thos la sogs mthong bati lam) 97 
i) The truth of suffering (sdug bsngal gy bden pa) 
(1) Impermance (mi rtag pa) 
(2) Suffering (sdug bsngal ba) 
(3) Emptiness (rang bzhin stong pa) 
(4) Selflessnes (bdag med pa) 
ii) The truth of origination (kun 'byung gi bden pa) 
(1) Cause (rgyu) 
(2) The origin of all (kun'byung) 
(3) Thorough development (rab rgyas) 
(4) Condition (rkyen) 
iii) The truth of cessation ( 'gog pa 'i bden pa) 
(1) Cessation ('gog pa) 
(2) Peace (zhi ba) 
(3) Excellence (gya nom) 
(4) Definite emergence (nges 'byung) 
iv) The truth of the path (lam gy bden pa) 
(1) The path (lam) 
(2) Intelligence (rig pa) 

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(3) Accomplishment (sgrub pa) 
(4) Definite emergence (nges 'byin) 
 
4) The Application of Realization of All Aspects 103 
a) Aspect (rnam pa) 
b) Application of practice (sbyor ba) 
i) The  practitioner (sbyor ba po 'i gang zag) 104 
(1) Vessel for hearing (nyan pa 'i snod) 
(2) Vessel for adoption (len pa 'i snod) 
(3) Vessel for integration ('dzin pa'i snod) 
ii) The actual practice (sbyor ba dngos) 
c) The qualities (yon tan) 106 
d) The faults (skyon) 108 
e) The characteristics of Prajnaparamita (mtshan nyid) 109 
i) Nature (ngo bo nyid) 
ii) Superiority (khyad par) 
iii) Knowledge (shes pa) 
iv) Function (byed las) 
f) In agreement with liberation (thar pa cha mthun) 110 
i) Essence (ngo bo) 111 
ii) Qualities needed (dgos pa 'i yon tan) 
(1) Faith (dad pa) 
(2) Diligence (brtson 'grus) 
(3) The very best attitude (bsam pa phun sum tshogs pa) 
(4) Nonconceptual Samadhi (rnam par mi rtog pa'i ting nge tdzin) 
(5) Wisdom which knows the nature of every (chos rnam rnam pa thams cad du 
shes pa'i shes rab) 
g) In agreement with definition emerging (nges'byed cha mthun)  117 
i) Equality in a loving attitude (byams sems la mnyam pa) 
ii) Equality in wishing to benefi (phan sems la mny pa) 
iii) Equality of mind in having no hatred (khong khro ba med pa'i sems la mnyon pa) 
iv) Equality in doing no harm (rnam par 'tshe ba med pa'i mnyam pa) 
v) Equality in no harm speech (tshig rtsub mi smra ba'i mnyam pa) 
vi) Regarding beings as fathers and mothers (pha dang ma'i sems) 
vii) Regarding beings as brothers and sisters (spun dang srin mo'i sems) 
viii) Regarding beings as sons and daughters (bu dang bu mo'i sems) 
ix) Regarding beings as relatives and friends (bshes dang grogs ky sems) 
x) Regarding beings as kin (gnyen dang snag gi sems) 
h) Irreversible paths (phyir mi ldog pa'i lam) 120 
i) The Application of equality of existence and peace (srid zhi mnyam nyid kyi sbyor ba) 
121 
j) The application of purifying (zhing dag sbyor ba) 123 
k) The application of skillful means (thabs mkhas sbyor ba) 124 
 
5) Application when reaching the peak (rtse mor phyor pa'i sbyor ba) 125 
a) The application of the signs of the peak (rtse mo'i sbyor ba'i rtags) 126 

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b) Increase in merit (bsod nams rnam par'phel ba) 
c) Stability (brtan pa) 
d) Perfect abiding of mind (sems kun tu gnas pa) 
e) The application of the peak of the path of insight (mthong lam rtse sbyor) 127 
f) That to be removed (spang bya) 
i) Concept of object (bzung ba’i par rtog pa) 
ii) Concept of a perceiver (‘dzin pa’I rnam par rtog pa) 
g) Application of the summit of path of insight (mthong lam rtse sbyor dngos) 130 
h) The application of the summit of the path of cultivation (gsom lam rtse sbyor) 131 
i) The application of peak of absence of obstacles (bar chad med pa'i rtse sbyor) 132 
j) Mistaken concepts which are removed (bsal bya log rtog) 133 
 
6) Gradual Application of the Bodhisattva Path (mthar gyis pa'i sbyor ba) 137 
a) The six paramitas (phar phyin drug) ‐ Generosity (sbyin pa) 
b) The six paramitas (phar phyin drug) ‐ Discipline (tshul khrims) 
c) The six paramitas (phar phyin drug) ‐ Patience (bzod pa) 
d) The six paramitas (phar phyin drug) ‐ Diligence (brtson 'gurs) 
e) The six paramitas (phar phyin drug) ‐ Meditation (bsam gtan) 
f) The six paramitas (phar phyin drug) ‐ Wisdom (shes rab) 
g) The recollection of the Buddha (sangs rgyas rjes su dran pa) 138 
h) The recollection of the dharma (chos rjes su dran pa) 
i) The recollection of the sangha (dge' dun rjes su dran pa) 139 
j) The recollection of the right conduct (tshul khrims rjes su dran pa) 
k) The recollection of giving (gtong ba rjes su dran pa) 
l) The recollection of the divine state (lha rjes su dran pa) 
m) The true nature of phenomena (chos thams cad ky gnas lugs) 140 
 
7) Instantaneous Application (skad cig mati sbyor ba) 141 
a) Showing the accumulation of merit (bsod nams ky tshogs bstan pa) 142 
b) Showing the accumulation of wisdom (ye  shes kyi tshogs bstan pa) 
c) Showing the simultaneity of the  two accumulations (tshogs gnyis zung 'jug tu bstan 
pa) 143 
d) Showing the  simultaneity of how things are and how they appear (gnas tshul dang 
snang tshul zung ‘jung tu bstan pa) 
 
8) The Dharmakaya (chos sku) 145 
a) Svabhavikakaya (ngo bo nyid sku) 146 
b) Jnanadharmakaya (ye shes chos sku) 147 
c) Sambhogakaya (longs spyod rdz pa'i sku) 150 
i) Possessing the five certainties (nges pa lnga ldan) 
(1) Certainty of place (gnas nges pa) 
(2) Certainty of form (sku nges pa) 
(3) Certainty of teachings (chos nges pa) 
(4) Certainty of entourage ('khor nges pa) 
(5) Certainty of time (dus nges pa) 
d) Nirmanakaya (sprul sku) 152 

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 Masters Program: Ornament - 1999

Definitions of the 8 Categories

Definiendum Definition Boundary Topics
(Seventy Topics)
1 Exalted knower A fully developed exalted Only on the 10 1) Mind Generation
wisdom directly realizing the ten buddha ground 2) Precepts
of aspects 3) Four branches of definite
topics, mind generation and so
discrimination
forth.
4) Naturally abiding lineage, the
basis of mahayana achieving
5) Observed objects
6) Object of intent
7) Achieving through armor
8) Achieving through engagement
9) Achieving through the collections
10) Definitely issuing achieving
2 Knower of A mahayana superior’s clear Mahayana path 11 1) Limbs of knower of paths
realization conjoined with the of seeing through 2) Knower of paths that knows hearer
paths paths
wisdom directly realizing the buddha
3) Knower of paths that knows
emptiness within the continuum ground
solitary realizer paths
of the person who possesses it. 4) Mahayana path of seeing
5) Function of mahayana path of
meditation
6) Mahayana path of meditation of
appreciation
7) Beneficial quality of a mahayana
path of meditation
8) Path of meditation of dedication
9) Path of meditation of admiration
10) Path of meditation of achieving
11) Completely pure path of
meditation
3 Knower of An exalted wisdom conjoined Exists in the 9 1) Knower of paths not abiding in
with the wisdom directly continuum of all cyclic existence through knowing
bases 2) Knower of paths not abiding in the
realizing selflessness within the superiors
solitary peace through compassion
continuum of the person who
3) Knower of bases that is distant
possesses it and abiding within a from an effect mother
lesser vehicle class of 4) Knower of bases that is close to an
realizations. effect mother
5) Knower of bases that is classed as
discordant
6) Knower of bases that is classed as
antidote
7) Training of a knower of bases
8) Equality of a training of a knower
of bases
9) Mahayana path of seeing
4 Complete A bodhisattva’s yoga that is Mahayana path 11 1) Knower of the aspects that is
conjoined with the wisdom of accumulation classed as an antidote
training in the 2) Training
aspects meditating a compendium of the through the end
3) Qualities of training
aspects of the 3 exalted knowers. of the continuum
4) Faults of training
(of the sentient 5) Characteristics of training
being) 6) Aid to liberation
7) Aid to definite discrimination
8) Irreversible aspirants to virtue
9) Equality of cyclic existence and
solitary peace
10) Training of a pure land
11) Training in skillful means
5 Peak training A bodhisattva’s yoga that is Heat level of 8 1) Peak training of heat
conjoined with the wisdom mahayana path 2) Peak training of peak
which is highly transformed of preparation 3) Peak training of forbearance
4) Peak training of highest mundane
from the Mahayana path of through the end
dharma
accumulation and that meditates of the continuum 5) Peak training of a path of seeing
a compendium of the aspects of (of the sentient 6) Peak training of a path of
the 3 exalted knowers. being) meditation
7) Uninterrupted peak training
8) Perverse achieving

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 Masters Program: Ornament - 1999

6 Serial training A bodhisattva’s yoga that is Mahayana path 13 1-6) 6 perfections

conjoined with the wisdom of accumulation 7-12) 6 recollections
which meditates serially on the up to just prior to (buddha, dharma, sangha, ethics,
generosity, and gods)
aspects of the 3 exalted knowers the end of the
13) Entitilessness of phenomena
for the sake of attaining continuum (of
steadiness with respect to the the sentient
aspects of the 3 exalted knowers. being)
7 Momentary A bodhisattva’s final yoga that Exists only at the 4 1) Non-fully ripened momentary
has attained steadiness with end of the training
training 2) Fully ripened momentary training
respect to the aspects of the 3 continuum of a
3) Momentary training without
exalted knowers. sentient being.
characteristics
4) Non-dual momentary training
8 Resultant truth The final result that is attained Only on the 4 1) Nature body
by the power of meditating on buddha ground 2) Wisdom truth body
body 3) Complete enjoyment body
the aspects of the 3 exalted
4) Emanation body
knowers which is the method for
its own attainment.

Page 17
CATEGORY 1: Exalted knower of aspects (10 Topics)
Topic Definition Boundary Divisions
Definiendum (Seventy topics)
1 Mind generation A special main mental knower Mahayana small 1) Wishing & 2) Practical
particularly distinguished by path of 22 Divisions
abiding in the type of a path that accumulation 1) Earth, 2) Gold, 3) New
moon, 4) Fire, 5) Treasure,
serves as the door of entry to the through the
6) Jewel mine, 7) Ocean, 8)
mahayana, and arises concomitant buddha ground Vajra, 9) King of
with the accompanying aspiration mountains, 10) Medicine,
observing complete 11) Spiritual guide, 12)
enlightenment for the welfare of Wish-granting jewel, 13)
others. Sun, 14) Pleasant song of
dharma, 15) King, 16)
Treasury, 17) Highway, 18)
Mount, 19) Spring, 20)
Pleasant Sound, 21) River,
22) Clouds
2 Precept Mahayana speech that teaches a From before the 10 Divisions Precepts on:
method for attaining the objects of mahayana path of 1) Achieving, 2) The 4
striving of a mahayana mind accumulation truths, 3) The three jewels,
4) Non-clinging, 5)
generation. through the
Tireless, 6) Thoroughly
buddha ground maintaining the path, 7)
Five eyes, 8) Six excellent
qualities of clairvoyance, 9)
Path of seeing, 10) Path of
meditation
3 Four branches of A mahayana mundane path that Path of 4 Divisions:
is concordant with a clear preparation only 1) Heat
definite
realization of truth and abides in 2) Peak
discrimination 3) Forbearance
class of clear realizers that arise
4) Supreme mundane
subsequent to the completion of quality
the partial concordance with
liberation.
4 Naturally abiding The common locus of that which Heat level (of the 13 Divisions
is the very reality within the path of (1-4) 4 levels of path of
lineage, the basis
continuum of a bodhisattva and preparation) preparation, 5) Path of
of mahayana seeing, 6) Path of
achieving that which serves as the actual through the end of
meditation, 7) Achieving of
basis of mahayana achieving. the continuum of antidotes, 8) Achieving of
a sentient being abandonments, 9)
Achieving of the thorough
attainment of those, 10)
Achieving of wisdom
together with compassion,
11) Achieving of an
uncommon learner, 12)
Achieving which gradually
enacts the welfare of
others, and 13) Achieving
which effortlessly engages
wisdom
5 Observed objects A basis of elimination of It extends to all 11 Divisions
superimpositions by a mahayana established bases. 1) Virtue, 2) Non-virtue, 3)
practice. Unspecified, 4) 5 mundane
aggregates, 5) 4
(Syn: object of knowledge)
supermundane
concentrations, 6) 5
contaminated appropriated
aggregates, 7) 4
uncontaminated close
establishments of
mindfulness, 8) 3
conditioned realms, 9)
Unconditioned suchness,
10) 4 common
concentrations, 11) 10
exclusive powers of a
subduer.

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6 Object of intent The final result, the intended Exists only on the 3 Divisions
object for which (a bodhisattva) buddha ground. 1) Great heroic mind, 2)
engages (in practice) Great abandonment, 3)
Great realization
7 Achieving A bodhisattva’s yoga that is From the 36 Armor-like
conjoined with the thought of mahayana path of Achievements
through armor
extensive deeds desiring to accumulation 1-6) Generosity, 7-12)
Ethics, 13-18) Tolerance,
practice inclusively the complete through the end of
19-24) Effort, 25-30)
six perfections such as generosity the continuum (of Concentration, 31-36)
within each of the six perfections. the sentient being) Wisdom
8 Achieving A bodhisattva’s yoga that From the heat 9 Divisions
practices a training in any of the level of the 1) In the concentrations
through
doctrines of mahayana cause and mahayana path of and formless (absorptions),
engagement 2) In the 6 perfections such
effect mainly through joyous preparation
as generosity, 3) In the
effort. through the end of superior paths of seeing,
the continuum (of meditation, and no more
the sentient being) learning, 4) In the four
immeasurables such as
love, 5) In possessing a
non-observable object, 6) In
the pure aspects of the 3
spheres, 7) In the objects of
intent
9 Achieving A bodhisattva’s yoga that issues From the great 17 Divisions
forth great enlightenment as its level of supreme 1) Great compassion, 2)
through
result and surpasses the middling mundane quality Generosity, 3) Ethics, 4)
collections Tolerance, 5) Joyous effort,
level of supreme mundane quality of the mahayana
6) Concentration, 7)
of the mahayana path of path of Wisdom, 8) Calm abiding,
preparation by way of being preparation 9) Special insight, 10) Path
conjoined with the vast two through the end of of union, 11) Skill in
collections. the continuum. means, 12) Exalted
wisdom, 13) Merit, 14)
Paths, 15) Retentions, 16)
Grounds, and 17)
Antidotes
10 Definitely issuing A yoga of the pure grounds that It exists on the 8 Divisions
definitely issues forth without three pure 1) Objects of intent, 2)
achieving
doubt the exalted knower of grounds Equality, 3) Welfare of
sentient beings, 4)
aspects.
Effortless spontaneity, 5)
Passed beyond the
extremes of permanence
and annihilation, 6)
Attaining the aims of the 3
vehicles, 7) The very
exalted knower of all
aspects, and 8) That which
possesses the object of the
path.

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CATEGORY 2: Knower of Paths (11 Topics)

Topic Definition Boundary Divisions
Definiendum (“Seventy topics”)
1 Limbs of A special quality conjoined with great From the activa- 5 Divisions
compassion that is included in either tion of mahayana 1) A limb of a knower of paths that is sep-
knower of arated from the obstacle of arrogance, 2)
paths the cause, entity, or result of a knower lineage through
The activation of the mahayana lineage,
of paths. the buddha
the original cause, 3) Generation of a mind
ground. towards enlightenment, a necessary condi-
tion, 4) The nature of knower of paths, and
5) The function of knower of paths.
2 Knower of A mahayana superior’s exalted know- Mahayana path 2 Divisions
er that, in a manner of being conjoined of seeing through 1) A knower of paths that knows hearer
paths that paths in the continuum of a bodhisattva
knows hearer with mind generation, dedication and the buddha
superior,
the wisdom realizing emptiness, is in- ground
paths 2) A knower of paths that knows hearer
cluded in a class of clear realizations paths in the continuum of a buddha su-
of what is to be known in order to lead perior.
trainees possessing a hearer’s lineage.
3 Knower of A mahayana superior’s exalted know- Mahayana path 2 Divisions
er that, in a manner of being conjoined of seeing through 1) A knower of paths that knows solitary
paths that realizer paths in the continuum of a bo-
knows soli- with the three attributes, is included in the buddha
dhisattva superior
a class of clear realizations of what is ground.
tary realizer 2) A knower of paths that knows solitary
to be known in order to lead trainees realizer paths in the continuum of a
paths possessing a solitary realizer’s lineage. buddha superior.
4 The mahaya- A mahayana clear realization of truth Only on the ma- 3 Divisions
conjoined with the wisdom directly hayana path of 1) The exalted wisdom of meditative equi-
na path of poise of the mahayana path of seeing, 2)
seeing realizing emptiness in the continuum seeing
The exalted wisdom of subsequent attain-
of the person who possesses it.
ment of the mahayana path of seeing, 3)
The mahayana path of seeing that is nei-
ther of these two.
5 The function The beneficial qualities attained The 2nd moment 6 Divisions Function of the mahayana path
through the force of cultivating a ma- of cultivating the of meditation -
of the maha- 1) Which brings the mind under control
yana path of hayana path of meditation that is the mahayana path
2) Respects all beings
method for their attainment. of meditation
meditation 3) Is victory in the battle against afflictions
through the bud- 4) Is never dominated by the harm of suf-
dha ground. fering
5) Which possesses the ability to achieve
enlightenment
6) Which transforms the place where a
(practitioner of) the path of meditation
resides into an object of worship.
6 Mahayana A mahayana subsequent clear realizer The 1st ground 3 Divisions when basically divided:
convinced that the mothers are the through the end 1) Mahayana path of meditation of belief
path of medi- of one’s own aims, 2) Mahayana path of
tation of be- source of the three aims. of the continuum
meditation of belief of both aims, 3) Ma-
lief hayana path of meditation of belief of oth-
ers’ aims.
When divided by way of branches there
are nine; when divided by way of second-
ary branches there are 27.
7 Benefits of An excellent quality that is attained The 2nd moment 27 divisions
through the force of cultivating the of cultivating the - 9 praises
the path of - 9 venerations
meditation of path of meditation of belief which is path of medita-
- 9 laudations
the means for its attainment. tion through the
belief
buddha ground.
8 Path of medi- A mahayana subsequent clear realizer The 1st ground 12 Divisions: 1) Possessing special dedica-
that is conceptual, apprehending a through the end tion, 2) Possessing the aspect of non-
tation of ded- observation, 3) Possessing the characteris-
ication meaning and sound (generality) as of the continu-
tic of non-perversity, 4) Devoid, 5) Recol-
suitable to be associated, that trans- um.
lection of the nature of the merits of
forms either one’s own or others’ roots buddhas, 6) Possessing skillful means, 7)
of virtue into a factor of complete en-

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lightenment. Signless, 8) Rejoiced in by the buddhas, 9)

Not included in the three realms, 10)
Small dedication, 11) Middling dedica-
tion, 12) Great dedication.
9 The path of A mahayana subsequent clear realizer The 1st ground 2 Divisions
that is conceptual, apprehending a through the end 1) A path of meditation of admiration that
meditation of cultivates joy in one’s own roots of vir-
admiration meaning and sound (generality) as of the continuum
tue
suitable to be associated, that culti-
2) A path of meditation of admiration that
vates joy in either one’s own or others’ cultivates joy in others’ roots of virtue.
roots of virtue.
10 Path of medi- An uncontaminated mahayana subse- The 1st ground 5 Divisions
quent clear realizer that establishes the through the 10th The path of meditation of achieving - 1)
tation of Distinguished by entity, 2) Distinguished
achieving imprint of the final realization which ground
by supreme result, 3) Distinguished by
is its attainment.
function, 4) Distinguished by temporal
excellent qualities, 5) Great aim - the final
excellent qualities and results.
11 The complete- An uncontaminated mahayana subse- The 1st ground 9 Divisions
quent clear realizer that establishes the through the 10th The nine grounds of the completely pure
ly pure path path of meditation that directly realize
of meditation imprint of the final abandonment ground
emptiness.
which is its attainment.

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CATEGORY 3: Knower of Bases (9 Topics)

Topic Definition Boundaries Divisions

Definiendum (“Seventy topics”)
1 Knower of paths A mahayana superior’s exalted knower includ- Mahayana path of 3 Divisions
ed in a type of realizer that ceases the extreme seeing through the 1) Mahayana path of see-
that does not ing
abide in cyclic of cyclic existence in reliance upon a conven- buddha ground
2) Mahayana path of medi-
tional base.
existence tation
through (Mutually inclusive with a knower of paths that 3) Mahayana path of no-
knowledge knows hearer paths). more-learning
that are included in a type
of hearer’s realizer.
2 Knower of paths A mahayana superior’s exalted knower includ- Mahayana path of 3 Divisions
ed in a type of realizer that ceases the extreme seeing through the 1) Mahayana path of see-
that does not ing
abide in peace of peace in reliance upon a conventional base. buddha ground
2) Mahayana path of medi-
through compas- (Mutually inclusive with mahayana superior’s tation
sion exalted knower that is included in a type of 3) Mahayana path of no-
realizer of special method). more-learning
that are included in a type
of mahayana realizer.
3 Knower of bases A knower of bases that is devoid of great com- Hinayana path of
that is distant passion and bound by the conception of true seeing through the
from the effect existence. hinayana path of no
(Mutually inclusive with knower of bases that is more learning
mother
of the discordant class)
4 Knower of bases An exalted knower in the continuum of a ma- Mahayana path of
that is close to hayana superior included in a type of hinayana seeing through the
the effect mother realizer and is conjoined with great compassion buddha ground
and the wisdom directly realizing emptiness.
(Mutually inclusive with knower of bases that is
of the antidote class)
5 Knower of bases A knower of bases devoid of special method Hinayana path of
that is of the dis- and wisdom. seeing through the
cordant class (Mutually inclusive with a knower of bases that hinayana path of no
is bound by the conception of true existence in more learning.
the continuum of a hinayana superior)
6 Knower of bases An exalted wisdom in the continuum of a ma- Mahayana path of
that is of the an- hayana superior included in a class of hinayana seeing through the
tidote class realizers and is conjoined with special method buddha ground
and wisdom.
(Mutually inclusive with knower of bases in the
continuum of a mahayana superior)
7 Trainings of A bodhisattva’s yoga that cultivates an antidote Mahayana path of 10 Divisions
to either the perverse conceptions about the accumulation through See back
knower of bases
entity and attributes of the mode of subsistence the end of the contin-
of conventional bases or the perverse concep- uum (of the sentient
tions about the entity and attributes of the mode being)
of subsistence of the ultimate.
8 Equality (of) A bodhisattva’s yoga conjoined with the wis- Mahayana path of 4 Divisions:
dom which stops the conception of true (exist- accumulation through Equality of training in non-
training of a attachment to true (exist-
knower of bases ence) with regard to the divisions of bases, the end of the contin-
ence) with regard to:
definitions, definienda, objects, and subjects. uum (of the sentient
1) the entity of form and so
being) forth
2) definitions and defini-
enda of those,
3) divisions of that, and
4) objects and subjects of
that

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9 Mahayana path A mahayana clear realization of the truth which Mahayana path of 16 moments of knowledge
directly realizes freedom from elaboration as seeing only and forbearance of the
of seeing mahayana path of seeing
explicitly explained in this context.
which are explained in this
context.

CATEGORY 3: Knower of Bases

7 Trainings of A bodhisattva’s yoga Mahayana 10 Divisions

knower of bases that cultivates an anti- path of ac- By way of object:
dote to either the per- cumulation Conventional
verse conceptions through the 1) Training that stops the conception of true (existence) with respect
about the entity and end of the to the bases of the attributes, form and so forth;
attributes of the mode continuum 2) Training that stops the conception of true (existence) with respect
of subsistence of con- (of the sen- to the attributes, impermanence and so forth;
ventional bases or the tient being) 3) Training that stops the conception of true (existence) with respect
perverse conceptions to the completion or non-completion of bases of excellent qualities;
about the entity and Ultimate
attributes of the mode 4) Training that stops the application of the conception of true (exist-
of subsistence of the ence) by means of abiding in the very non-attachment to true (ex-
ultimate. istence).

By way of entity:
5) Training of unchangeability which stops the conception of true (ex-
istence) with respect to the three: actions, agents, and results of ac-
tions;
6) Training that stops the conception of true (existence) with respect to
the non-existence of agents as ultimate;
7) Training that stops the conception of true (existence) with respect to
the three: difficult objects of intention, trainings difficult to under-
take, and actions difficult to do.

By way of activity:
8) Training that stops the conception of true (existence) with respect to
the existence of attained fruits which are results according to one’s
fortune;
9) Training that stops the conception of true (existence) with respect to
non-reliance upon other.

By way of simile:
10) Training that stops the conception of true (existence) with respect
to the seven types of appearances that are known by way of simi-
les.

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CATEGORY 4: Complete Training in Aspects (11 Topics)

Topic Definition Boundaries Divisions

Definiendum (“Seventy topics”)
1 Subjective aspects of An exalted knower that is able 1) Exists in the continuum 3 Divisions
to overcome its own discordant of all superiors 1) subjective aspects of knower of
the antidote class that 2) Exists in the continuum bases (27)
are explained in this class.
of mahayana superiors 2) subjective aspects of knower of
context 3) Exists only in the con- paths (36)
tinuum of buddha superiors 3) subjective aspects of exalted
knower of aspects (110)
a) 37 aspects similar to those
of hearers
b) 34 aspects similar to those
of bodhisattvas
c) 39 aspects that are uncom-
mon
2 Principal trainings A bodhisattva’s yoga that is Mahayana path of prep- 19 Divisions trainingÑ
conjoined with the wisdom of a aration through the end Entity of the trainings
explicitly taught in
union of calm abiding and spe- of the continuum 1) that does not abide on form and
this context so forth,
cial insight observing empti-
2) that stops abiding,
ness which is explicitly taught 3) of profundity,
in this context. 4) of the difficult to fathom,
5) of the immeasurable,
Divisions by way of the person
who is the support
6) of (one who) attains prophesy,
7) of (one who) is irreversible,
8) of definite emergence,
9) without interruption,
10) near to enlightenment,
11) of (one who) will quickly
become a buddha,
12) of others welfare,
Divisions by way of the means of
completing the training
13) of realizing that increase and
decrease do not ultimately exist,
14) in not seeing dharma and non-
dharma as ultimate,
15) of not seeing inconceivable
forms and so forth,
16) of not conceiving aspects as
truly (existent) with respect to the
entity of definitions and definien-
da of form and so forth,
Posited by way of result
17) of issuing forth the precious
fruits,
18) of complete purity, and
Posited by way of time
19) of boundaries.
3 Excellent qualities of A benefit attained through the Mahayana path of ac- 14 Divisions quality ofÑ
power of having cultivated a cumulation through the 1) overcoming the strength of
training
mahayana training which is the buddha ground. maras through the power of hav-
means of attaining it. ing cultivating a training,
2) a buddha’s insight and
knowledge,
3) a buddha making (themselves)
manifest,
4) nearing complete enlighten-
ment,
5) great fruitions and so forth
regarding great meaningfulness,
great fruit, and great benefit,

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6) making use of areas,

7) fulfilling all non-contaminated
qualities,
8) being a person who propounds,
9) indivisibility by adversaries,
10) generating uncommon roots
of virtue,
11) accomplishing aims exactly as
promised,
12) thoroughly holding great, vast
fruits,
13) accomplishing the welfare of
sentient beings, and 14) definitely
attaining the mother.
4 Faults of training Mara’s actions that are an in- From prior to entering a 46 Divisions
terference to either the produc- path through the 7th -20 adverse conditions of training
tion, abidance, or completion ground. based on oneself,
-23 incomplete conducive condi-
of a training.
tions based on either oneself or
others, and
-3 adverse conditions based on
others.
5 Characteristics of A bodhisattva’s yoga conjoined Mahayana path of ac- 4 Divisions
with a union of calm abiding cumulation through the 1) knowledge characteristics (48)
training 2) differentiating characteristics
and special insight that is the end of the continuum
(16)
means for attaining a resultant
3) functional characteristics (11)
perfection of wisdom, its object 4) entity characteristics (16)
of attainment.

Topic Definition Boundaries Divisions

Definiendum (“Seventy topics”)
6 Mahayana partial A clear realizer of dharma in the con- Only on the 3 Divisions
tinuum of a bodhisattva skilled in mahayana path 1) small, 2) middling, and 3) great
concordance with lib- partial concordances with libera-
eration achieving an exalted knower of aspects of accumula-
tion explicitly taught in this con-
in his own continuum. tion
text.
7 Mahayana partial A clear realizer of the mahayana mean- Mahayana path 4 Divisions
ing explicitly taught in this context of preparation 4 levels of the mahayana path of
concordance with def- preparation taught here
inite discrimination which is mainly qualified by method.
8 Bodhisattva sangha A bodhisattva who has attained any of Mahayana heat 3 Divisions
the 44 signs such as having turned away level of path of 1) sangha on the path of prepara-
who has attained the tion who has attained a sign of
sign of irreversibility from strong settling on true (existence) preparation
irreversibility
with regard to form and so forth. through the end
2) sangha on the path of seeing
of the continu- who has attained a sign of irre-
um versibility, and
3) sangha on the path of medita-
tion who has attained a sign of
irreversibility.
9 Training of the equali- A yoga of the pure grounds which com- Three pure 3 Divisions
pletely quells the chance of the manifest grounds. the exalted wisdoms of the three
ty of mundane exist- pure grounds which directly real-
ence and peace generation of the conception of true
ize emptiness.
(existence) in states of subsequent at-
tainment by way of being conjoined
with the wisdom that directly realizes
the emptiness of true (existence) of
mundane existence and peace.
10 Training of a pure A yoga of the pure grounds which is a Three pure 3 Divisions
powerful potency in one’s continuum, grounds the exalted wisdoms of the three
land pure grounds which directly real-
being a root of virtue of prayer and so
ize emptiness.
forth that establishes the special land
where one will become a buddha.

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11 Training in skillful A yoga of the pure grounds that sponta- Three pure 10 Divisions training in skillful
neously accomplishes enlightened activ- grounds meansÑ
means
ities by way of the quiescence of coarse 1) that is victorious over the four
exertion. maras,
2) that abides nominally and does
not abide ultimately,
3) that enacts the welfare of others
impelled by the force of previous
prayers,
4) that is uncommon (with hearers
and solitary realizers),
5) that is without a nature of (at-
tachment to ) true (existence) with
respect to all phenomena,
6) that does not observe true
(existence)
7) that is without the sign (of true
existence)
8) that is wishless,
9) through the sign of irreversibil-
ity, and
10) that is immeasurable.

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CATEGORY 5: Peak training (8 Topics)

Peak training: a bodhisattva’s yoga that is conjoined with the wisdom which is highly trans-
formed from the mahayana path of accumulation and that meditates a compendium of the three
exalted knowers. (updated translation from 70 topics).

Topic Definition Boundaries Divisions

Definiendum (“Seventy topics”)
1 Peak training of The first mahayana partial concordance with Heat of the mahayana 3 Divisions
definite discrimination which has attained any path of preparation small, middling, and
heat great peak training of
of the twelve signs of attaining peak training.
heat.
2 Peak training of The second mahayana partial concordance Peak of the mahayana 3 Divisions
with definite discrimination which has at- path of preparation small, middling, and
peak great training of peak.
tained increases in types of merit such as
(merit) exceeding worshipping buddhas equal
(in number) to the sentient beings of the three
thousand (worlds).
3 Peak training of The third mahayana partial concordance with Tolerance of the maha- 3 Divisions
definite discrimination which has attained yana path of preparation small, middling, and
tolerance great training of toler-
firmness of wisdom that is a complete simili-
ance.
tude of the three exalted knowers and indivis-
ibility from the welfare of others.
4 Peak training of The fourth mahayana partial concordance with Supreme mundane qual- 3 Divisions
definite discrimination which has attained ity of the mahayana small, middling, and
supreme mun- great training of toler-
dane quality thorough stability of mind with respect to path of preparation
ance.
limitless meditative stabilizations, factors that
ripen the capacity to generate the mahayana
path of seeing, which is its own result.
5 Peak training of A clear realizer of mahayana truth abiding in a Mahayana path of see- 2 Divisions
type of direct antidote to the seeds of the con- ing 1. exalted wisdom of
the path of see- meditative equipoise
ing ceptions that are (path of) seeing abandon-
2. exalted wisdom of
ments
subsequent attain-
ment
of the mahayana path of
seeing
6 Peak training of A mahayana subsequent clear realizer abiding (Mahayana) path of 9 Divisions
in a type of direct antidote to the seeds of the meditation small of the small and
the path of medi- so forth
tation conceptions that are (path of) meditation
abandonments.
7 Non-interrupted A bodhisattva’s final yoga that is conjoined At the end of the con-
peak training with a wisdom heightened in dependence on tinuum of the sentient
the mahayana path of accumulation that medi- being
tates a compendium of the aspects of the three
exalted knowers and acts to directly produce
an exalted knower of aspects which is its own
result.
8 Perverse Comprised of any type of seed or manifest From before entering a 16 Divisions. perverse
conceptions regarding the unsuitability of the path through the sev- conceptions regarding
achievings to be -
eliminated (indi- two truths to be contained in a single entity enth ground.
1. acceptable observed
and indicated here.
cated here) objects
2. definitely apprehend-
ed entity of observed
objects
3. exalted wisdom that
knows all aspects
4. the two truths
5. trainings
6. the three jewels -

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Buddha
7. Dharma
8. Sangha
9. skillful means
10.clear realizations of a
muni
11. the perverse
12. paths
13. the discordant class
14. antidotes
15.characteristics of
phenomena
16. meditation.

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CATEGORY 6: Serial application (13 Topics)

Serial application: a bodhisattva’s yoga conjoined with the wisdom which cultivates serially the aspects of the three
exalted knowers for the sake of attaining steadiness with respect to the aspects of the three exalted knowers. (“70
topics”).

Topic Boundaries
Definiendum
1 Perfection of generosity From the mahayana path of accumulation up to (but not includ-
ing) the end of the continuum
2 Perfection of ethics From the mahayana path of accumulation up to (but not includ-
ing) the end of the continuum
3 Perfection of tolerance From the mahayana path of accumulation up to (but not includ-
ing) the end of the continuum
4 Perfection of joyous effort From the mahayana path of accumulation up to (but not includ-
ing) the end of the continuum
5 Perfection of meditative stabilization From the mahayana path of accumulation up to (but not includ-
ing) the end of the continuum
6 Perfection of wisdom From the mahayana path of accumulation up to (but not includ-
ing) the end of the continuum
7 Recollection of the Buddha From the mahayana path of accumulation up to (but not includ-
ing) the end of the continuum
8 Recollection of the Dharma From the mahayana path of accumulation up to (but not includ-
ing) the end of the continuum
9 Recollection of the Sangha From the mahayana path of accumulation up to (but not includ-
ing) the end of the continuum
10 Recollection of ethics From the mahayana path of accumulation up to (but not includ-
ing) the end of the continuum
11 Recollection of giving From the mahayana path of accumulation up to (but not includ-
ing) the end of the continuum
12 Recollection of gods From the mahayana path of accumulation up to (but not includ-
ing) the end of the continuum
13 Entity of non-true existence From the mahayana path of accumulation up to (but not includ-
ing) the end of the continuum

CATEGORY 7: Momentary application (4 Topics)

Momentary application: a bodhisattva’s final yoga that has attained steadiness with respect to the aspects of the
three knowers. (“70 topics”).

Topic Definition Boundaries

Definiendum (“Seventy topics”)
1 Non-fully ma- A bodhisattva’s yoga that is a direct antidote to the knowledge Only at the end of the contin-
tured momen- obstructions in a manner of being conjoined with the wisdom uum of the sentient being
tary application that, when one uncontaminated non-fully ripened quality is
actualized, those similar in type are also actualized in the short-
est moment in which an action is completed.
2 Fully matured A bodhisattva’s yoga that is a direct antidote to the knowledge Only at the end of the contin-
momentary ap- obstructions in a manner of being conjoined with the wisdom uum of the sentient being
plication that, when one uncontaminated fully ripened quality is actual-
ized, those similar in type are also actualized in the shortest
moment in which an action is completed.
3 Momentary ap- A bodhisattva’s yoga that is a direct antidote to the knowledge Only at the end of the contin-
plication without obstructions in a manner of being conjoined with the wisdom uum of the sentient being
characteristics directly realizing emptiness.

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4 Non-dual mo- A bodhisattva’s yoga that is a direct antidote to the knowledge Only at the end of the contin-
mentary applica- obstructions in a manner of being conjoined with the wisdom uum of the sentient being
tion directly realizing the apprehended and apprehender as empty of
being different substances.

CATEGORY 8: Resultant truth body (4 Topics)

Resultant truth body: the final result attained by the force of cultivating the aspects of the three exalted knowers
which is the means of attaining it. (“70 topics”).
Topic Definition Boundaries Divisions
Definiendum (“Seventy topics”)
1 Nature body A final sphere possessing the two purities Only on the buddha ground 1. nature body that
is a factor of in-
trinsic purity
2. nature body that
is a factor of
adventitious pu-
rity

2 Wisdom truth An exalted knower that is final insight re- Only on the buddha ground 21 uncontaminated
garding modes and varieties. exalted wisdoms
body
(see chart entitled
“21 Sets of Exalt-
ed Wisdom”)

3 Enjoyment body A final form body possessing the five cer- Only on the buddha ground
tainties.
(1. certainty of abode - abiding in Highest Pure
Land
2. certainty of body - complete set of signs and
marks
3. certainty of retinue - only bodhisattva superiors
4. certainty of doctrine - teaching only mahayana
doctrine
5. certainty of time - remaining as long as cyclic
existence exists)
4 Emanation body A final form body distinguished by not pos- Only on the buddha ground 1. artisan emana-
sessing the five certainties. tion body
2. creation emana-
tion body
3. supreme emana-
tion body

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 G O NE BEYO ND

The Prajnäpäramitä Sütras,

The Ornam ent o f Clear Realization,

and Its Commentaries in the Tibetan Kagyü Tradition

VOLUME TWO

Translated and introduced by

Karl Brunnhölzl

S n o w L io n P u blic a tio n s
ITHACA, NEW YORK
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 Appendix VIII: The Abhisamayälamkära

Abhisamaydlamkaranamaprajfidpdramitopadesasdstra

The Treatise on the Pith Instructions on Prajnaparamita, Called

The Ornament of Clear Realization

She is the one who, through the all-knowledge, guides the sravakas who
search for peace to utter peace.
She is the one who, through the knowledge of the path, makes those who
promote the benefit of beings accomplish the welfare of the world.
Being united with her, the sages proclaim this variety endowed with all
aspects.
I pay homage to this mother of the Buddha with his assemblies of sravakas
and bodhisattvas.
So that the path of the knowledge of all aspects
That is explained here by the teacher,
Though not experienced by others,
Will be seen by the intelligent, [1.1]
And that, having committed to memory the meaning of the sutras,
Which has the character of the ten dharma practices,
They may realize them in an easy way
Is the purpose of this undertaking. [1.2]
Prajnaparamita is proclaimed
By way of the eight topics.
The knowledge of all aspects, the knowledge of the path,
Then the all-knowledge, [1.3]
The full realization of all aspects,
The attainment of culmination, the serial one,
The full realization in a single instant,
And the dharmakaya—these are the eight. [1.4]

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476 Gone Beyond

Generating bodhicitta, the instructions,

The four branches of penetration,
The foundation of practice,
Whose nature is the dharmadhatu, [1.5]
The focal object, the aim,
The activities of [donning] the armor and engaging,
The equipments, and final deliverance
Represent the knowledge of all aspects of the sage. [1.6]
Eclipsing and so on,
The paths of disciples and rhinos,
The path of seeing, which is of great benefit
By virtue of the qualities in this [life] and others, [1.7]
As well as function, aspiration,
Praise, eulogy, and laudation,
Dedication and rejoicing
(Both unsurpassable mental engagements), [1.8]
Accomplishment, and utter purity
(The path of familiarization)
Describe the knowledge of the path
Of skillful bodhisattvas. [1.9]
Not dwelling in existence through prajna,
Not dwelling in peace through compassion,
Being distant due to lacking the means,
Not being distant due to the means, [1.10]
Antagonistic and remedial factors,
Training, its equality,
And the paths of seeing of sravakas and so on
Are asserted as the all-knowledge. [1.11]
Aspects, trainings,
Their qualities, flaws, and characteristics,
The factors conducive to liberation and penetration,
The assembly of irreversible learners, [1.12]
The equality of existence and peace,
And unsurpassably pure lands
Make up the full realization of all aspects,
Which includes skill in means. [1.13]

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Its sign, increase,

Stability, continuous abiding of the mind,
The four conceptions
Four kinds of remedy [1.14]
On the paths called “seeing”
And “familiarization,” respectively,
The uninterrupted samadhi,
And mistaken notions [1.15]
Represent the culminating clear realization.
The serial [training] is thirteenfold.
The full realization in a single instant
Is fourfold by way of characteristics. [1.16]
As svabhavika[kaya], sambhogafkaya],
And also as nairmanika[kaya], which is other,
The dharmakaya, together with its activity,
Is proclaimed to be fourfold. [1.17]

The knowledge of all aspects

The generation of bodhicitta is, for the welfare of others,
The desire for completely perfect enlightenment.
Briefly and in detail, this and that
Are expressed according to the sutras. [1.18]
Earth, gold, moon, fire,
Treasure, jewel mine, ocean,
Vajra, mountain, medicine, friend,
Wish-fulfilling gem, sun, song, [1.19]
King, treasure-vault, highway,
Vehicle, fountain,
Pleasant melody, river, and cloud—
Through [being like] these, it is twenty-twofold. [1.20]
Practice, the realities,
The three jewels (such as the Buddha),
Nonclinging, being completely untiring,
Fully embracing the path, [1.21]
The five visions,
The six qualities of supernatural knowledge,
The path of seeing and the one called “familiarization”—
The instructions on these should be known as tenfold. [1.22]

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Those of duller and sharper faculties,

Those who attain through confidence and seeing, those from family to
family,
Those with a single interval, in the intermediate [state], after being born,
With effort, without effort, who progress to Akanistha, [1.23]
Three leapers, those who progress to the highest peak of existence,
Those who overcame attachment to form,
[Attain] peace amidst visible phenomena, are a bodily witness,
And the rhinos—these are twenty. [1.24]
By virtue of focal objects, aspects,
Causes, and being mentored,
Based on being associated
With the four conceptions in due order, [1.25]
Compared to sravakas and rhinolike ones,
A protecting bodhisattva s
Lesser, medium, and great degrees
Of heat and so on are more distinguished. [1.26]
The focal objects are impermanence and so on,
Which are the substrates of the realities.
Their aspects are to refrain from clinging and so on,
The cause for attaining all three yanas. [1.27]
[The further ones] are the rising and falling of form and so on,
Nonabiding, abiding, imputations, and being inexpressible.
Not abiding in form and so on
Is their lack of nature by virtue of being such. [1.28]
These two having a common nature,
There is no abiding in their being impermanent and such.
Their being empty of being that
Is their common nature. [1.29]
There is no grasping at phenomena.
Not seeing the characteristics of these,
Prajna investigates
In terms of all being unobservable. [1.30]
Form and so on are without nature,
Their nature being their nonbeing.
They are without arising and without final deliverance,
Are purity, and without characteristics. [1.31]

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Not dwelling on their characteristics,

There is no aspiration and no discrimination.
Samadhi, its function,
Prophecy, termination of conceit, [1.32]
The common nature of the three,
And the nonconceptuality of samadhi—
These are the lesser, medium, and great degrees
O f the factors conducive to penetration. [1.33]
The conceptions about the apprehended are twofold
In terms of entities and their remedies,
Each of which is subdivided into nine
Based on ignorance, skandhas, and so on. [1.34]
Likewise, those about the apprehender are asserted as twofold,
Based on substance and imputation
In terms of the nature of an independent self and so on,
And what is based on the skandhas and so on. [1.35]
The mind not being intimidated and such,
Those who teach the lack of nature and so on,
And abandoning the antagonistic factors of these
Means being mentored in every way. [1.36]
The foundation for the six dharmas of realization,
Both remedy and relinquishment,
The complete consumption of these,
Prajna with compassion, [1.37]
What is not in common with the disciples,
The progression of the welfare of others,
And the effordess operation of wisdom
Are called “the disposition.” [1.38]
Because the dharmadhatu is indivisible,
Divisions of the disposition are not tenable.
But by virtue of the divisions of the phenomena founded on it,
Its divisions are expressed. [1.39]
The focal object is all phenomena.
They are virtuous and so on,
Those called mundane realizations,
Those asserted to be supramundane, [1.40]
Contaminated and uncontaminated phenomena,
Those that are conditioned and unconditioned,

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Phenomena in common with the disciples,

And the uncommon ones of the sage. [1.41]
This aim of the self-arisen ones,
By virtue of the three greatnesses, should be known as threefold—
The mind of the highest state of all sentient beings,
Relinquishment, and realization. [1.42]
Armorlike practice is explained accordingly
Through six sets of six
By combining each one
Of the six, such as generosity. [1.43]
Dhyánas and formless states, generosity and such,
Path, love and so forth,
Not having anything as a focal object,
Purity of the three spheres, [1.44]
Aim, the six supernatural knowledges,
And the principle of the knowledge of all aspects—
One should know that the practice of engagement refers to these,
Which means mounting the maháyána. [1.45]
Loving-kindness, the six such as generosity,
Calm abiding with superior insight,
The path of union,
Skill in means, [1.46]
Wisdom, merit,
The path, dharanl, the ten bhumis,
And the remedies—these should be known
As the progression of the practice of the equipments. [1.47]
Through tenfold purification
The first bhumi is attained.
Intention, beneficial things,
An equal mind toward sentient beings, [1.48]
Giving away, serving friends,
Searching for the genuine dharma as focal object,
A constant mindset of leaving,
Longing for the buddhakáya, [1.49]
Teaching the dharma, and true speech,
Which is asserted to be the tenth.
Through not observing any nature
These are to be understood as purifications. [1.50]

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Ethics, gratitude, patience,

Utter joy, great compassion,
Respectful service, listening to the guru with reverence,
And the eighth, vigor for generosity and such. [1.51]
Insatiable desire to study,
Giving the dharma without expecting any reward,
Purification of the buddha realm,
Not being weary of samsara, [1.52]
And shame and embarrassment
Represent the fivefold lack of conceit.
Dwelling in forests, having little desire, being content,
Resorting to strict abstinence, [1.53]
Not abandoning the training,
Despising sense pleasures,
Turning away, renouncing all there is,
Being uncowed, and disregard. [1.54]
Intimacy, jealousy in terms of families,
Places that invite crowds,
Praising oneself, disparaging others,
The ten paths of nonvirtuous actions, [1.55]
Conceit and arrogance, mistakenness,
Deficient states of mind, and tolerance for afflictions—
If these ten are relinquished,
The fifth bhumi is attained. [1.56]
Through generosity, ethics, patience, vigor,
Dhyana, and prajna being perfected,
The mind of longing for the disciples and the rhinos
And being afraid are relinquished, [1.57]
One is uncowed by beggars,
Not sad even when one has given away everything,
And not rejecting beggars even when poor.
Through these the sixth bhumi is attained. [1.58]
Clinging to a self, sentient being,
Soul, person, extinction, and permanence;
With regard to characteristics, causes, skandhas,
Dhatus, ayatanas, [1.59]
And the three realms, dwelling on,
Being attached to, and ones mind being cowed by them;

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Clinging to views about the three jewels

And ethics as being such, [1.60]
Disputing emptiness,
And opposing it—
Those in whom these twenty flaws are removed
Attain the seventh bhümi. [1.61]
Knowing the three doors to liberation,
Being pure of the three spheres,
Compassion, no conceit,
Knowing the equality of phenomena and the single principle, [1.62]
Knowing nonarising and poised readiness,
The single flow of dharmas,
Overcoming conceptions,
Relinquishing discriminations, views, and afflictions, [1.63]
Familiarizing with calm abiding,
Being skilled in superior insight,
A tamed mind, wisdom
Unobstructed in all respects, [1.64]
Not being a ground for attachment,
Going all at once to other realms as one pleases,
And displaying ones own being everywhere—
These are the twenty. [1.65]
Knowing the minds of all sentient beings,
Playing with supernatural knowledges,
Manifesting a superb buddha realm,
Tending to the buddhas in scrutiny, [1.66]
Knowing the faculties, purifying
The realm of a victor, dwelling in illusionlikeness,
And assuming existence at will—
These are said to be the eight activities. [1.67]
Infinite aspiration prayers,
Knowing the languages of gods and so on,
Streamlike eloquent presence,
Supreme descent into a womb, [1.68]
Excellency of family, descent, lineage,
Retinue, birth,
Renunciation, bodhi trees,
And perfection of qualities. [1.69]

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Having passed beyond nine levels,

This dwelling on the buddhabhumi
By virtue of wisdom should be known
As the tenth bodhisattvabhumi. [1.70]
One should know the eight kinds of remedies
On the paths of seeing and repeated exercise
In order to pacify the eight conceptions
About the apprehended and the apprehender. [1.71]
Final deliverance in terms of the aim, equality,
The welfare of sentient beings, effortlessness,
And being beyond extremes,
Final deliverance characterized by attainment, [1.72]
Final deliverance in terms of the knowledge of all aspects,
And the one that has the path as its sphere.
One should know that the practice of final deliverance
Consists of these eight kinds. [1.73]
This is the first chapter, on the knowledge of all aspects, in The Treatise on
the Pith Instructions on Prajhapdramitd, Called The Ornament of Clear
Realization.

The knowledge of the path

Eclipsing the gods through light
So as to make them suitable,
Definite object, pervasiveness,
Nature, and its activity. [II. 1]
Within the scope of the knowledge of the path,
Through not observing the aspects
Of the four realities of the noble ones
This path of the sravakas is to be understood. [II.2]
Since form and so on are empty,
By virtue of their emptinesses being undifferentiable
This represents heat. Through not observing them
This is asserted as having gone to the peak. [II.3]
The poised readinesses [arise] through preventing
Any abiding in them by way of being permanent and so on.
Starting with the ten bhumis,
Through the detailed teachings on nonabiding [II.4]

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The supreme dharma is explained

On the path of the noble sravakas.
For what reason is that? Because the Buddha,
Upon realization, did not see any phenomena. [II.5]
They do not need instructions by others
Since they realize the self-arisen by themselves.
This expresses the profundity
Of the wisdom of the rhinos. [II.6]
In certain ones who wish to hear
Certain topics in certain ways,
Even without words, these very topics
Will appear in them accordingly. [II.7]
Through the conceptions about apprehended referents being relinquished,
Through the apprehender not being relinquished,
And through the foundation, the path of the rhinos
Should be understood to be encompassed. [II.8]
The aspect of pointing out that imputations
Do not contradict the nature of phenomena
Represents heat. Peak is distinguished by
Form and so on being without decrease and so on. [II.9]
Since form and so on are not apprehended
By virtue of the emptiness of the internal and so on,
This is poised readiness. The supreme dharma consists
Of the aspects of form and so on being without arising and so on. [11.10]
Through four moments of readiness and cognition
For each one of the realities,
The path of seeing and its benefit
Are explained within the knowledge of the path. [II. 11]
Suchness and buddhahood
Not being accepted as synonyms
Because of their not existing as mutual support and supported,
Greatness, no valid cognition, [11.12]
No measure, no extremes,
Ascertaining the form and such
Of one who dwells in it to be buddhahood,
Nothing to be adopted or to be discarded and so on, [11.13]
Love and so on, emptiness,
Attaining buddhahood,
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Laying hold of all that is purified,

Eliminating all fears and diseases, [11.14]
The grasping at nirvana being at peace,
Being protected and so on by the buddhas,
Beginning with not killing sentient beings,
Oneself abiding in the principle of the knowledge of all aspects [11.15]
And establishing sentient beings [in it],
As well as dedicating generosity and such
For perfect enlightenment
Are the moments of the knowledge of the path. [11.16]
Being disciplined in every respect, bowing down
In all respects, victory over the afflictions,
Being invulnerable to attacks,
Enlightenment, and the foundation for worship. [11.17]
Aspiration is to be understood as threefold
In terms of ones own welfare, the welfare of oneself and others,
And the welfare of others, each one of them
Being regarded as threefold— [11.18]
Lesser, medium, and great.
Dividing these into the lesser of the lesser and so on
Makes them threefold too.
Thus, it is asserted as twenty-sevenfold. [11.19]
Praise, eulogy, and laudation
On the levels of aspiration
For prajnaparamita
Are considered through a triad of nines. [11.20]
As for special dedication,
Its function is supreme.
It has the aspect of nonreferentiality
And the characteristic of unmistakenness. [11.21]
It is free, the sphere of mindfulness about the nature
Of the abundance of merit of the buddhas,
Endowed with means, without characteristics,
Entails rejoicing by the buddhas, [11.22]
And is not included in the three realms.
The three other aspects of dedication
Lie in its character of producing great merit
To lesser, medium, and great degrees. [11.23]

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Through both means and nonobservation,

One rejoices in roots of virtue.
The mental engagement in rejoicing
Is stated here to be familiarization. [11.24]
Its nature, supremacy,
Nonformation of anything,
Procuring without observing
Phenomena, and the great goal. [11.25]
Attending to the buddhas, generosity and such,
As well as skill in means
Are the causes for aspiration in this case.
The causes for being destitute of the dharma are [11.26]
Being under the power of máras,
Not aspiring for the profound nature of dharmas,
Clinging to the skandhas and so on,
And being seized by bad friends. [11.27]
The purity of the fruition is nothing but
The purity of form and such since these two
Are not different and are indivisible.
It is in this sense that purity is proclaimed. [11.28]
The purities of disciples, rhinos, and the children of the victors
Are due to their having relinquished
Afflictive, cognitive, and [the obscurations] of the three paths,
But the Buddha s [purity] is utterly so in all aspects. [11.29]
Purity is the path that consists
Of the lesser of the lesser remedies and so on
For the greater of the great degrees of the stains and so on
On the nine levels. [11.30]
Through removing qualms about this,
It is asserted that the paths
Equality of what verifies and what is to be verified
Is the remedy for the three realms. [11.31]
This is the second chapter, on the knowledge of the path, in The Treatise
on the Pith Instructions on Prajnaparamita, Called The Ornament of Clear
Realization.

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The knowledge of entities

Not abiding on the near or the far shore,
Nor in between these two,
By virtue of understanding the times as equality,
She is asserted as prajňápáramitá. [III.l]
Through lack of means she is distant
Because characteristics are observed.
Through skill in means
Her proper closeness is proclaimed. [III.2]
The antagonistic factors are discriminating notions about engaging
In the skandhas (such as form) being emptiness,
The phenomena included in the three times,
And the factors of enlightenment (such as generosity). [III.3]
No clinging to “me” with regard to generosity and such
And enjoining others to this
Stop the extreme of attachment.
Thus, attachment to the victors and so on is subtle. [III.4]
Since the path of dharma is free by nature,
This is its profundity.
The knowledge of phenomena being of a single nature
Is the relinquishment of attachment. [III.5]
By virtue of rejecting what is seen and such,
She is said to be difficult to realize.
Since she is not known as form and such,
She is asserted to be inconceivable. [III.6]
Thus, within the scope of the all-knowledge,
This entire division of
Antagonistic factors and remedies
Should be known as it was explained. [III.7]
The trainings that stop engaging in
Form and so on, their impermanence and so on,
Their being incomplete or complete,
And detachment from them, [III.8]
The trainings in terms of no change, no agent,
The three kinds of what is hard to do,
Wishing for fruitfulness,
Since fruitions are attained according to destiny, [III.9]

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Being independent of others,

And what makes seven kinds of appearance understood.
The fourfold lack of conceit about form and such
Is asserted to be its equality. [III. 10]
Within the scope of the all-knowledge, the path of seeing
Has the character of momentary readinesses and cognitions,
[Such as] dharma cognition and subsequent cognition,
With regard to the realities of suffering and so on. [III.ll]
Form being neither permanent nor impermanent,
Beyond extremes, pure,
Neither arising nor ceasing and so on,
Like space, without contagion, [111.12]
Free from grasping,
Inexpressible through a nature of its own,
With its meaning thus being impossible
To convey to others through expressions, [111.13]
Not serving as a focal object,
Being utterly pure, no diseases arising,
The unpleasant realms being extinct,
Nonconceptuality with regard to manifesting the fruition, [111.14]
No connection with characteristics,
And no arising of any consciousness
With regard to both entities and names—
These are the moments of the all-knowledge. [111.15]
The three [knowledges] are this one,
Then this one, and next this one.
This announces the conclusion
Of these three topics. [111.16]
This is the third chapter, on the all-knowledge, in The Treatise on the Pith
Instructions on Prajnaparamita, Called The Ornament of Clear Realization.

The complete training in all aspects

The specific instances of cognizing entities
Represent the defining characteristic of “aspects.”
By virtue of the three kinds of omniscience,
They are asserted as three kinds. [IV. 1]

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Beginning with the aspect of nonexistence

Up through the aspect of immovability,
Four for each one of the realities
And fifteen of them for the path are taught. [IV.2]
In terms of the cause, the path, suffering,
And cessation, in due order,
They are said to be eight, seven,
Five, and sixteen. [IV.3]
Starting with the foundations of mindfulness
And ending with the aspects of buddhahood,
In approximate concordance with the reality of the path,
And distinguished through the threefold omniscience [IV.4]
Of disciples, bodhisattvas,
And buddhas, in due order,
They are asserted as thirty-seven,
Thirty-four, and thirty-nine. [IV.5]
Those who lived up to their duties toward the buddhas,
Planted roots of virtue in relation to them,
And are protected by spiritual friends
Are the vessels for listening to her. [IV.6]
Since they attended to the buddhas, asked them,
And engaged in generosity, ethics, and so on,
These genuine beings are held to be the vessels
For taking her up, retaining her, and so on. [IV.7]
Because of not abiding in form and so on,
Because of having stopped involvement in them,
Because of their suchness being profound,
Because of their being difficult to fathom, [IV.8]
Because of their being immeasurable,
Because of realization being slow and full of hardships,
Because of the prophecy, irreversibility,
Final deliverance, no obstructions, [IV.9]
Being close to enlightenment, swift,
The welfare of others, without increase and decrease,
Not seeing dharmas or nondharmas and so on,
Not seeing the inconceivability of form and so on, [IV. 10]
Because of not conceiving the characteristics
Or the being of form and such,

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Bestowing precious fruitions,

Purity, and a set period of time. [IV. 11]
The qualities are fourteenfold,
Such as vanquishing the power of maras.
The flaws are to be known
As four sets of ten plus six. [IV. 12]
What defines should be known
As the defining characteristic, which is threefold
(Knowledge, distinctiveness, and activity),
And what is defined is the nature. [IV. 13]
The Tathagata appearing,
The world having the character of not being perishable,
The conduct of the minds of sentient beings,
Their being concentrated and moving outside, [IV. 14]
The aspect of inexhaustibility,
Being endowed with attachment and so on, vast,
Great, immeasurable,
Consciousness being indemonstrable, [IV. 15]
Mind being invisible,
Consciousnesses being discerned as coming forth and so on,
Knowing these as aspects
Of suchness, and furthermore [IV. 16]
The sage realizing suchness
And communicating it to others—
These make up the defining characteristic of knowledge
In the context of the all-knowledge. [IV. 17]
Emptiness, signlessness,
Relinquishment of desires,
No arising, no ceasing, and so on,
The nature of phenomena being unperturbed, [IV. 18]
Nonformation, nonconceptualization,
Distinction, and nonexistence of defining characteristics—
These are asserted as the defining characteristic of knowledge
In the context of the knowledge of the path. [IV. 19]
Abiding through relying
On ones own dharma, to be honored,
To be respected, to be pleased,
To be worshipped, lacking an agent, [IV.20]

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Being the knowledge that engages everywhere,

Showing what is invisible,
The worlds aspect of emptiness,
The one who indicates, makes known, makes visible, [IV.21]
And shows inconceivability and peace,
As well as the cessation of the world and discriminations—
These are said to be the defining characteristic of knowledge
In terms of the principle of the knowledge of all aspects. [IV.22]
The defining characteristic of distinctiveness
Is explained by way of the sixteen moments
That have the realities as their sphere and are distinguished
Through the distinctive features of inconceivability and so on. [IV.23]
Being inconceivable, being incomparable,
Transcending all measure and calculation,
Incorporating all noble ones, being what the wise know,
The knowledge not in common, [IV.24]
Swift knowledge, lacking decline and increase,
Engaging, being completely accomplished,
Focusing, foundation,
Completeness, being held, [IV.25]
And lacking any relishing are to be known
As the sixteen distinctive features
Through which this special path
Is distinguished from other paths. [IV.26]
Representing benefit, happiness, protection,
The refuge and place of rest for humans,
An aid and an island,
Acting as the leader, [IV.27]
Being spontaneously present, having the character of not manifesting
The fruition through the three yánas,
And, lastly, the activity of being a resource—
These represent the defining characteristic of activity. [IV.28]
Being devoid of afflictions, signs, characteristics,
And antagonistic factors and remedies,
Hard to be done, devoted in an exclusive manner,
Aim, nonobservation, [IV.29]
Refraining from clinging,
What is discerned as the focal object,

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Being antagonistic, unobstructed,

W ithout ground, without going and arising, [IV.30]
And not observing suchness—
This sixteenfold nature
Is defined as something like a definiendum,
And thus is held to be the fourth defining characteristic. [IV.31]
Being skilled in the full accomplishment
Of signlessness, generosity, and so on,
Within this complete realization of all aspects,
Are asserted as the factors conducive to liberation. [IV.32]
They are fivefold—the confidence of focusing on the Buddha and so on,
The vigor whose sphere consists of generosity and so on,
The mindfulness of the consummate intention,
Nonconceptual samádhi, [IV.33]
And the prajňá of knowing
Phenomena in all aspects.
It is held that perfect enlightenment is easy to realize
By those who are sharp, and hard to realize by the dull. [IV.34]
The focal object of heat here
Is praised as being all sentient beings.
This is described as ten aspects,
Such as an equal mind towards them. [IV.35]
Through oneself turning away from evil
And abiding in generosity and so on,
One establishes others in these two,
Praises them, and makes them conform, [IV.36]
Which represent reaching the peak. Likewise, poised readiness
Is the knowledge of the realities within oneself and others.
The supreme dharma is likewise to be understood
Through maturing sentient beings and so on. [IV.37]
Starting from the branches of penetration
Up through the paths of seeing and repeated exercise,
The bodhisattvas who dwell on these
Are the irreversible assembly here. [IV.38]
By virtue of speaking of twenty kinds of signs,
Such as turning away from form and so on,
[There are] the characteristics of irreversibility
Of those who dwell on the branches of penetration. [IV.39]
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Turning away from form and so on,

Termination of doubt and unfavorable states,
Oneself abiding in virtue
And establishing others in it, [IV.40]
Generosity and so on that are based on others,
No indecisiveness even about profound actuality,
The body being loving and so on,
Not being associated with fivefold obscuration, [IV.41]
Overcoming all latencies,
Mindfulness and alertness,
Clean robes and so on,
The body not being infested with parasites, [IV.42]
Mind being without crookedness, assuming
Abstinence, lacking greed and so on,
Proceeding by being endowed with the nature of phenomena,
Searching for the hells for the welfare of the world, [IV.43]
Others being unable to lead one astray,
Realizing, “This is mára,”
When mára teaches another path,
And the conduct that pleases the buddhas— [IV.44]
By virtue of these twenty signs,
Those who dwell on heat, peak,
Poised readiness, and the supreme dharma
Do not turn away from perfect enlightenment. [IV.45]
The sixteen moments of readiness
And cognition on the path of seeing
Should be known as the characteristics
Of irreversible bodhisattvas. [IV.46]
Turning away from discriminating notions of form and so on,
Firmness of mind, turning away
From both the inferior yanas,
Dissolution of the branches of the dhyánas and so on, [IV.47]
Lightness of body and mind,
Skill in means in using what is desirable,
Constandy pure conduct,
Purity of livelihood, [IV.48]
With regard to the skandhas and so on, obstacles,
The accumulations, the battle
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Of the faculties and so on, and greed and so on,

Stopping to dwell on [IV.49]
Connecting and being occupied with them,
Observing not the least phenomenon,
Certainty about ones own bhumi
And dwelling on the triple bhumi, [IV.50]
As well as renouncing ones life for the sake of the dharma—
These sixteen moments
Are the signs of irreversibility
Of the intelligent who dwell on the path of seeing. [IV.51]
The path of familiarization is profound
And such profundity is in terms of emptiness and so on.
This profundity is the state of being liberated
From the extremes of superimposition and denial. [IV.52]
The path of familiarization consists of the repeated
Reflections, verifications, and absorptions
During the branches of penetration,
The path of seeing, and the path of familiarization itself. [IV.53]
Because it is an uninterrupted continuum,
It is treated as ninefold
Through its lesser, medium, and great degrees
Being further divided into lesser and so on. [IV.54]
The descriptions as countless and so on
Do not hold out in terms of the ultimate.
In terms of the seeming, the sage asserted
Them to be the true natural outflows of compassion. [IV.55]
In the inexpressible entity
Decrease and increase are not tenable.
Through the progression called “familiarization,”
W hat could decrease and what could be obtained? [IV.56]
In the same way as enlightenment
This [path] accomplishes the desired goal.
Enlightenment has the defining characteristic of suchness,
Which is also asserted as the defining characteristic of this. [IV.57]
Enlightenment through an earlier mind
Is not reasonable, nor is it through a later one.
In accordance with the example of an oil lamp,
The eightfold nature of phenomena is profound. [IV.58]

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 A ppendix VIII: The Abhisam ayälam kära 495

Its profundity lies in arising, ceasing,

Suchness, what is to be cognized,
Cognition, engagement, nonduality,
And skill in means. [IV.59]
Since phenomena are dreamlike,
[Samsaric] existence and peace are not conceptualized.
The refutations of the qualms about karma
Not existing and so on are just as explained. [IV.60]
The world of sentient beings is impure,
And so is the world that is the environment.
By virtue of accomplishing the purity of those,
The purity of abuddharealm [appears]. [IV.61]
As for the object and this training,
Overcoming the hordes of enemies,
Not abiding, hitting just as [intended],
Uncommon characteristic, [IV.62]
Not becoming attached, not observing,
Having terminated characteristics and aspiration prayers,
The sign of this, and being unlimited
Represent the tenfold skill in means. [IV.63]
This is the fourth chapter, on the complete realization of all aspects, in The
Treatise on the Pith Instructions on Prajhapdramitd, Called The Ornament of
Clear Realization.

The culminating training

Even in dreams, all phenomena
Are regarded as dreamlike and so on—
The signs of the training of having reached culmination
Are asserted as twelvefold. [V.l]
By comparing it in many ways,
Such as the virtue of worshipping as many buddhas
As there are beings in Jambudvlpa,
Increase is sixteenfold. [V.2]
The unsurpassable perfection
Of the dharmas of the three omnisciences
And the nonabandonment of the welfare of sentient beings
Are described as “stability.” [V.3]

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By using the examples of a four-continent world,

A chiliocosm, a dichiliocosm, and a trichiliocosm,
This samadhi is expressed
Through the abundance of merit. [V.4]
One should know that the two conceptions about the apprehended—
In terms of engagement and withdrawal—
Are ninefold each and that their character
Is [to apprehend] objects not as they are. [V.5]
The two conceptions about substantially and imputedly existent sentient
beings
Are asserted as the ones about the apprehender.
Divided by ordinary beings and noble ones,
Each one of them is ninefold. [V.6]
If apprehended referents do not exist like that,
Can these two be asserted as the apprehenders of anything?
Thus, their characteristic is the emptiness
Of a nature of an apprehender. [V.7]
Nature, disposition,
Perfect accomplishment of the path,
Unmistakenness about the focal object of consciousness,
Antagonistic factors and remedies, [V.8]
Ones own realization, agent,
Its activity, and the result of activity—
Being based on the factors of engaging in these,
Conceptions are asserted as ninefold. [V.9]
Realizations being deficient
Due to falling into existence or peace,
Lacking being mentored,
The aspects of the path being incomplete, [V.10]
Progressing by virtue of another condition,
Turning away from the aim,
Being limited, variety,
Being ignorant about abiding and engaging, [V. 11 ]
And subsequent pursuing—
The conceptions about these are ninefold,
Being based on the factors of withdrawal
As they arise in the minds of sravakas and so on. [V.12]

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 A ppendix VIII: The Abhisam ayálam kára 497

The first about the apprehender should be known

In terms of seizing and discarding,
Mental engagement,
Adhering to the three realms, [V.13]
Abiding, clinging,
Imputing phenomenal entities,
Attachment, remedy,
And impairment of proceeding as one wishes. [V.14]
No final deliverance according to the aim,
Identifying the path as not being the path,
Ceasing and arising,
Being conjoined and not being conjoined with entities, [V.15]
Abiding, destroying the disposition,
The absence of striving and the cause,
And observing opposing forces
Are the other conceptions about the apprehender. [V.16]
Pointing out the enlightenment of others,
Entrusting the cause for this,
And the cause for its uninterrupted attainment
With its characteristic of an abundance of merit. [V.17]
The wisdom of the termination and the nonarising
Of the stains is called “enlightenment,”
But these two should be understood, in due order,
By virtue of the lack of termination and the lack of arising. [V.18]
In the nature without cessation,
Through the path called “seeing,”
What could be terminated that is born by conception
And what nonarising could be attained? [V.19]
That phenomena exist and, at the same time,
The cognitive obscurations of the teacher
Are terminated—this claim by others
I consider as amazing. [V.20]
There is nothing to be removed in this
And not the slightest to be added.
Actual reality is to be seen as it really is—
Whoever sees actual reality is liberated. [V.21]
That in which generosity and so on
Are mutually combined with each other
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And which consists of poised readiness

In one single moment is the path of seeing here. [V.22]
Then, after having been absorbed
In the samadhi of the lion's sport,
Dependent origination is examined
In its progressive and reverse orders. [V.23]
After the twofold progressing and returning through
The nine absorptions, including cessation,
The intermittent consciousness belonging to the desire [realm],
Which is not in meditative equipoise, is assumed. [V.24]
Through crossing over one, two,
Three, four, five, six, seven, and eight,
The meditative absorption of crossing in one leap consists of
Proceeding up through cessation in disparate ways. [V.25]
With regard to being concise, detailed, not mentored
Through not being protected by the buddhas,
Lacking the qualities of the three times,
And the threefold excellent path— [V.26]
These first conceptions about the apprehended
Have the aspects of the training as their sphere.
It is asserted that the second ones have the engagements
Of minds and mental factors as their objects. [V.27]
These conceptions about the nonarising of the mind,
Not mentally engaging in the heart of enlightenment,
Mentally engaging in the hlnayana,
Not mentally engaging in perfect enlightenment, [V.28]
Familiarizing, not familiarizing,
The opposites of these,
And not being in accord with true reality
Should be known as those on the path of familiarization. [V.29]
The first ones about the apprehender are to be known
In terms of having imputed sentient beings as their sphere,
Imputed phenomena, not being empty,
Attachment, and the character of discrimination. [V.30]
They are further proclaimed with regard to
The formation of entities, the three yánas,
The impurity of offerings,
And disordered conduct. [V.31]

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Having imputed sentient beings and the cause of these

As their objects, the other nine kinds [of conceptions]
That are associated with the path of familiarization
Are its antagonistic factors by virtue of being overcome through it. [V.32]
In terms of ignorance about the three obscurations
Of the three omnisciences, respectively,
The path of peace, being conjoined with
Or disjoined from suchness and so on, [V.33]
Being unequal, suffering and so on,
The nature of the afflictions,
And nonduality, these conceptions
Are asserted as the last ones. [V.34]
When these pestilences have become extinguished,
It is like breathing freely again after a long time.
All the consummate qualities that accomplish
The happiness of beings in all aspects, [V.35]
Just like rivers [feeding] into the great ocean,
Sustain these mahasattvas,
Who are embellished with the desired fruition,
From all sides. [V.36]
It is compared to the virtues of having established
The people in a trichiliocosm
In the consummate realizations of disciples and rhinos
And on the flawless [bhumi] of bodhisattvas. [V.37]
Through such an abundance of merit
This uninterrupted samadhi
Immediately before attaining buddhahood
Is the knowledge of all aspects. [V.38]
The lack of entity is asserted as the focal object of this,
Mindfulness as its dominant factor,
And peacefulness as its aspect. In this regard,
Those who talk a lot dispute [V.39]
About the justification of the focal object,
The identification of the nature of this,
The wisdom of the knowledge of all aspects,
The ultimate and the seeming, [V.40]
The training, the three jewels,
The means, the realization of the sage,

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Mistakenness, the path,

Remedies and antagonistic factors, [V.41]
Defining characteristic, and familiarization.
Those people's utterances about these sixteen
Are asserted as the wrong ideas
About the knowledge of all aspects. [V.42]
This is the fifth chapter, on the culminating training, in The Treatise on the Pith
Instructions on Prajhdpdramita, Called The Ornament of Clear Realization.

The serial training

By way of generosity up through prajňá,
The recollections of the Buddha and so forth,
And the nature of the lack of entity,
The serial activity is asserted. [VI. 1]
This is the sixth chapter, on the serial training, in The Treatise on the Pith
Instructions on Prajňápdramitá, Called The Ornament of Clear Realization.

The instantaneous training

By virtue of each one, such as generosity,
Including all that is uncontaminated,
The sage's realization in a single instant
Is to be understood. [VII. 1]
Just as a waterwheel driven by a person
Through just a Single spot to step on
Turns simultaneously in its entirety,
So does wisdom in a single instant. [VII.2]
When abiding in the state of the true nature
O f all matured spotless phenomena,
At that point, prajnaparamita is born—
The wisdom in one single instant. [VII.3]
Through abiding in phenomena being dreamlike
By way of having engaged in generosity and such,
The lack of characteristics of phenomena
Is discovered in one single instant. [VII.4]
With not even a dream and the seeing of it
Being perceived in a dualistic fashion,
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The true reality that is the nonduality of phenomena

Is seen in one single instant. [VII.5]
This is the seventh chapter, on the instantaneous training, in The Treatise
on the Pith Instructions on Prajhdpdramita, Called The Ornament of Clear
Realization.

The dharmakaya
Those who have attained purity in every respect
And the uncontaminated dharmas,
Theirs is the svabhavikakaya of the sage,
Which bears the characteristic of the nature of these. [VIII. 1]
The factors concordant with enlightenment, the immeasurables,
The liberations, the ninefold
Progressive meditative absorptions,
The ten totalities, [VIII.2]
The àyatanas of overpowering,
Divided into eight kinds,
Dispassion, knowledge through aspiration,
The supernatural knowledges, the discriminating awarenesses, [VIII.3]
The four purities in all respects,
The ten masteries, the ten powers,
The four fearlessnesses,
The three ways of nothing to hide, [VIII.4]
The threefold foundation of mindfulness,
The true nature of being without forgetfulness,
The latent tendencies being overcome,
Great compassion for beings, [VIII.5]
The eighteen qualities that are said
To be unique to a sage,
And the knowledge of all aspects—
The dharmakaya is described as these. [VIII.6]
The dispassion of srâvakas means avoiding
The afflictions of people upon being seen [by them].
The dispassion of the victor refers to extinguishing
The stream of their afflictions in villages and so on. [VIII.7]
The Buddha s knowledge through aspiration
Is held to be effortless, free from attachment,
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Unobstructed, remaining forever,

And solving all questions. [VIII.8]
Once the cause has come to maturity,
For whomever and whenever,
It will unfold as beneficial
Activity to them. [VIII.9]
Though the god of rain may send rainfalls,
An unsuitable seed will not grow.
Likewise, though buddhas come forth,
The unsuitable will not come to enjoy any good. [VIII.10]
By virtue of the vastness of activity like that,
Buddhahood is described as “all-pervading.”
By virtue of being inexhaustible,
It is also declared to be “permanent.” [VIII. 11]
Since this [kaya] of the sage, whose character lies in
The thirty-two major marks and the eighty minor marks,
Enjoys the mahayana,
It is held to be the sambhogikakaya. [VIII. 12]
It is marked with wheels on hands and feet, and has tortoiselike feet.
Fingers and toes are joined by webs,
Hands and feet are soft and supple,
The body has seven convex surfaces, [VIII. 13]
Long fingers, broad heels, and is tall and straight.
It has nonprotruding ankles, body hairs that point upward,
Antelopelike calves, long and beautiful arms,
And is the supreme of those whose sexual organ is covered by a sheath.
[VIII. 14]
The skin has a golden hue and is delicate.
It has well-grown body hairs, each one single by itself and curling to the
right,
The face is adorned with the urna hair, and the upper body is lionlike.
It has evenly rounded shoulders, with compact flesh in between, [VIII. 15]
And even unpleasant tastes appear as the most delicious tastes for it.
Its figure has symmetrical proportions like a nyagrodha [tree],
It has an usnlsa on the head, a large and beautiful tongue,
A melodious voice like Brahma, jaws like a lion, [VIII. 16]
Very white teeth of equal size, well arranged,
And in a complete set of forty,

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 Appendix VIII: The Abhisam ayalam kara

Dark-blue eyes, and eyelashes like those of a magnificent heifer.

These are the thirty-two marks. [VIII. 17]
As for the causes that accomplish
These respective marks,
Through completing them
These marks will be possessed in full. [VIII. 18]
Escorting the gurus and so on,
Firmness with regard to vows,
Relying on the means of attraction,
Providing magnificent things, [VIII. 19]
Liberating those to be killed,
Undertaking and increasing virtue,
And so on—these are the causes that accomplish
These marks according to the sutras. [VIII.20]
The sages nails are copper-colored,
Glossy, and prominent. His fingers and toes are
Rounded, compact, and tapering.
His veins do not protrude and are free from knots. [VIII.21]
His ankles do not protrude and his feet are equal [in size].
He walks with the stride of a lion, an elephant,
A goose, and a lordly bull, and walks by keeping to the right [side],
Elegantly, and upright. The limbs of his body are well rounded, [VIII.22]
Smooth, slender,
Clean, soft, and pure.
His genitals are fully developed
And his figure is beautiful and stately. [VIII.23]
His steps are even and his eyes
Are pure. His body is beautifully youthful,
Not sunken, with full [flesh],
And very firm. [VIII.24]
His limbs are well proportioned
And his vision is unobscured and pure.
His belly is round, smooth, unmarred,
And slender. His navel is deep [VIII.25]
And winds to the right.
He is beautiful to behold from all sides,
His conduct is clean,
And his body is free from black moles. [VIII.26]

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His hands are as soft as cotton wool

And the lines on his palms are glossy, deep, and extensive.
His face is not too long
And his lips are red like a bimba berry. [VIII.27]
His tongue is supple, slender,
And red. His voice is like thunder,
Sweet, and gentle. His eyeteeth are round,
Sharp, white, equal [in size], [VIII.28]
And tapering. His nose is prominent
And supremely pure.
His eyes are wide, with well-developed eyelashes,
And like the petals of a lotus. [VIII.29]
His eyebrows are elongated, smooth,
And shiny, and their hairs are of equal length.
His arms are long and muscular, and his ears
Are equal and completely unimpaired. [VIII.30]
His forehead is well shaped
And broad, and his head is large.
His hair is as black as a black bee,
Thick, smooth, not shaggy, [VIII.31]
Not unruly, and has a fragrant smell
That captivates the minds of people.
[His hands and feet show] endless knots and swastikas.
These are held to be the m inor marks of a buddha. [VIII.32]
The perpetual nairmanikakaya of the sage
Is the one through which various benefits
For the world are performed equally
Until the end of existence. [VIII.33]
Likewise, it is held that its activity
Is perpetual until the end of samsara.
The activity of pacifying beings,
Establishing them in the fourfold means of attraction, [VIII.34]
Realizing afflicted phenomena
And purified phenomena,
The true nature of the welfare of sentient beings,
The six paramitas, [VIII.35]
The buddha path, emptiness
Of a nature, the termination of duality,
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 Appendix VIII: The Abhisam ayalam kara 505

Symbols, nonobservation,
Maturing living beings, [VIII.36]
The bodhisattva path,
Putting an end to clinging,
Attaining enlightenment, pure
Buddha realms, definitiveness, [VIII.37]
The immeasurable welfare of sentient beings,
The qualities of attending to buddhas and so on,
The branches of enlightenment, actions
Being never lost, seeing reality, [VIII.38]
Relinquishing mistakenness,
The manner of its nonsubstantiality,
Purification, the accumulations,
Conditioned and unconditioned phenomena [VIII.39]
Being understood as nondifferent,
And establishing in nirvana—
The enlightened activity of the dharmakaya
Is held to be twenty-sevenfold. [VIII.40]
This is the eighth chapter, on the dharmakaya, in The Treatise on the Pith
Instructions on Prajnaparamita, Called The Ornament of Clear Realization.

The characteristic, the training in it,

Its highest degrees, its progression,
Its final conclusion, and its m aturation—
This is another summary in six points. [IX. 1]
The threefold object (the cause),
The fourfold training,
And the fruition (the dharmakaya and enlightened activity)—
This is another summary in three points. [IX.2]
This completes The Treatise on the Pith Instructions on Prajhapdramitd,
Called The Ornament of Clear Realization, composed by Lord Maitreyanatha.

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Abhisamayalankara
From Wikipedia, the free encyclopedia

http://en.wikipedia.org/wiki/Abhisamayalankara

The Abhisamaya-alaṅkāra ("Ornament of/for Realization[s]"), abbreviated AA, is one of five

Sanskrit-language Mahāyāna Buddhist scriptures which Maitreya—a Buddha or bodhisattva (the
point is somewhat controversial)--is said to have revealed to Asaṅga (northwest India, 4th century
AD). Some scholars (Erich Frauwallner, Giuseppe Tucci, Hakiju Ui) refer to the text's author
asMaitreyanātha ("Lord Maitreya") in order to avoid either affirming the claim of supernatural
revelation, or identifying the author as Asaṅga himself. (Perhaps "Maitreya" was the name of
Asaṅga's human teacher.)

The AA is never mentioned by the translator Xuanzang, who spent several years at Nalanda in India
during the early 7th century, and became a savant in the Maitreya-Asaṅga tradition. One possible
explanation is that the text is in fact later, and was attributed to Maitreya-Asaṅga for purposes of
legitimacy. The question then hinges on the dating of the earliest extant AA commentaries, those
of Arya Vimuktisena (usually given as 6th century, following possibly unreliable information from
Taranatha)[1] and Haribhadra (late 8th century).

The AA contains eight chapters and 273 verses. Its pithy contents summarize—in the form of eight
categories and seventy topics—the Prajñāpāramitā ("Perfection of Wisdom," abbreviated PP) Sūtras
which the Mādhyamika school of Buddhism regards as presenting the ultimate truth. Gareth
Sparham and John Makransky believe the text to be commenting on the version in 25,000 lines,
although it does not explicitly say so. Haribhadra, whose commentary is based on the 8,000-line PP
Sūtra, held that the AA is commenting on all PP versions at once (i.e. the 100,000-line, 25,000-line,
and 8,000-line versions),[2] and this interpretation has generally prevailed within the commentarial
tradition.

Several scholars liken the AA to a "table of contents" for the PP.[3] Edward Conze admits that the
correspondence between these numbered topics, and the contents of the PP is "not always easy to
see...";[4] and that the fit is accomplished "not without some violence" to the text.[5] The AA is widely
held to reflect the hidden meaning (sbed don) of the PP, with the implication being that its details are
not found there explicitly. (Sparham traces this tradition to Haribhadra's student Dharmamitra.)[6] One
noteworthy effect is to recast PP texts as path literature. Philosophical differences may also be
identified. Conze and Makransky see the AA as an attempt to reinterpret the PP, associated with
Mādhyamika tenets, in the direction of Yogācāra.[7]

The AA is studied by all lineages of Tibetan Buddhism, and is one of five principal works studied in
the geshe curriculum of the major Gelugpa monasteries. Alexander Berzin has suggested that the
text's prominence in the Tibetan tradition, but not elsewhere, may be due to the existence of the

Page 72
aforementioned commentary by Haribhadra, who was the disciple of Shantarakshita (an influential
early Indian Buddhist missionary to Tibet).[8] Tsongkhapa's writings name the AA as the root text of
the lamrim tradition founded by Atisha. Geshe Georges Dreyfus reports that
"Ge-luk monastic universities... take the Ornament as the central text for the study of the path;
they treat it as a kind of Buddhist encyclopedia, read in the light of commentaries by Dzong-ka-
ba, Gyel-tsap, and the authors of manuals [monastic textbooks]. Sometimes these commentaries
spin out elaborate digressions from a single word of the Ornament." [9]

Dreyfus adds that non-Gelug schools give less emphasis to the AA, but study a somewhat larger
number of works (including the other texts of the Maitreya-Asaṅga corpus) in correspondingly less
detail.
Note on spelling variations: The compound title Abhisamayālaṅkāra may be separated
as Abhisamaya-alaṅkāra. Stripped of diacriticals, the second element may either be spelled -
alankara or -alamkara, with the "n" or "m" representing the transliterated letter ṅ (an n with a
superscribed dot) and sound ng.

Title of the work

The text's full title is:

 Sanskrit: Abhisamayālaṅkāranāmaprajñāpāramitopadeśaśāstra
 Tibetan: Shes rap kyi pha rol tu phyin pa'i man ngag gi bstan bcos mngon par rtogs pa'i
rgyan ces bya ba

Which means:

 abhisamaya (mngon par rtogs pa) - "Realization(s)"

 alaṅkāra (rgyan) -- "Ornament" (Berzin prefers "Filigree")
 nāma (zhes bya ba) -- "called"
 prajñāpāramitā (shes rap kyi pha rol tu phyin ba) - "Perfection of Wisdom"
 upadeśa (man ngag) -- "Instructions" (literally, "an up-close look")
 śāstra (bstan bcos)-- "Treatise"

Thus, a "Treatise [of] Instructions [on the] Perfection of Wisdom, called [the] Ornament [of / for]
Realization[s]."

Sparham explains:
"The word abhisamaya is made up of the prefix abhi ("toward, over"), the prefix sam ("together
with"), and the root i, a verb of motion with the secondary meaning "to understand." Generally
speaking, abhisamaya means a coming together, a "re-union," particularly of a knower with
something to be known, hence a "clear realization." In a title abhisamaya may just mean
"chapter," hence the title Abhisamayālaṅkāra means Ornament for the Clear Realizations
orOrnament for the Chapters. [10]

Conze adds some details about the term's origins:

In the Pali scriptures the term is used to designate the stage when we comprehend the four holy
truths. In the Abhidharmakośa (VI 122) it is interpreted as the correct (sam = samyak) knowledge
(aya) which is turned toward (abhi)Nirvāṅa. In the Prajñāpāramitā Sūtra itself it is invariably

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 coupled with prāpti, "attainment," and in one place...it is a synonymn for sāksātkriya
(realization).[11]

As to whether we are speaking of one realization, or of eight, Sparham offers the following
explanation by rGyal tshab rJe, a 14th-15th century Tibetan commentator:
An admirer views a naturally beautiful woman adorned with golden ornaments reflected in a
mirror. The Perfection of Wisdom Sūtras are the naturally beautiful woman. The systematization
of the contents of the Sūtras into eight subjects and seventy topics are the golden ornaments,
and the Ornament the mirror through which they view her.[12]

Elaborating on the metaphor, Geshe Jampa Gyatso distinguishes between a "natural ornament" (the
beautiful woman, the Perfection of Wisdom), "beautifying ornament" (her jewelry, the eight
categories and seventy topics), "clarifying ornament" (the mirror, the AA), and "joyful ornament" (the
joy of the beholder or AA devotee).[13]

Philosophical perspective
The PP Sūtras form the basis for the Mādhyamika ("Middle Way") school of Indian Buddhist
philosophy, which Tibetan consensus acknowledges as the "highest" (truest, best) tenet system.
Other writings by Maitreya and Asaṅga, however, form the basis for the rival Yogācāra ("Yoga
Adepts") or Cittamātra ("Mind Only" or "Consciousness Only") school. It is therefore perhaps
understandable that the AA, as Sparham writes, "straddles the ground between Indian Middle Way
and Mind Only..." [2] Conze concurs, ascribing to the AA "an intermediate position between
Mādhyamikas and Yogācārins..." [14]

Conze discovers in the AA "some affinities with other Yogācārin works" and suggests a number of
precise correspondences. At the same time, he notes, "Two of the specific doctrines of the
Yogācārins, i.e. the 'storeconsciousness' and the three kinds of own-being (svabhāva) are quite
ignored." [15] Eugène Obermiller on the other hand writes that "The main philosophical view
expressed in the Abhisamayalaṅkāra is that of strictest Monism and of the Non-substantiality and
Relativity (śūnyatā) of all separate elements of existence, i.e. the standpoint of the Mādhyamikas."
Obermiller sees the AA as the product of interaction between Mahāyāna Buddhism and the
Hindu Vedānta philosophy.[16]

Gelugpa writers, following Bu ston, affirm Maitreya's text to represent the Prāsaṅgika viewpoint, but
consider Haribhadra and later commentators to have taught something called "Yogācāra Svātantrika
Madhyamaka."[17] The category is often criticized as artificial, even by the standards of Tibetan
doxography. Nyingma and Sakya writers agree that the AA contains Madhyamaka teachings,
without necessarily endorsing the subdivisions proposed by Gelugpas.

In an aside, Ian Charles Harris finds it "curious" that

"...Maitreya is generally considered to be the mythical instructor of Asaṅga, and therefore for
those who see Māhāyana Buddhism in terms of schools [as Harris does not], to be the founder
of the Yogācāra-Vijñānanavāda. One wonders why someone seeking to establish a rival school

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 to Nāgārjuna should wish to write a treatise on the Prajñāpāramitā if, as many authors believe, it
is amenable only to an interpretation from the standpoint of the Prāsaṅgika-Madhyamaka."[18]

Harris goes on to note the "strange fact" that Tsongkhapa would be a self-avowed Prasangika,
despite his system's assignment of "all the great Madhyamaka authorities on the Prajñāpāramitā" to
Yogācāra Svātantrika Madhyamaka.[19]

According to Makransky, the AA was designed to impose a Yogācāra framework and vocabulary
onto the PP. AA commentator Arya Vimuktisena preserves this Yogācāra reading; however,
Makransky sees Haribhadra's reading as an attempt to "Mādhyamika-ize" the AA. Later Tibetan
commentators broadly follow Haribhadra.[20]

The Eight Categories and Seventy Topics

The AA is divided into eight categories, which correspond to the eight chapters of the work, and (with
one technical exception in chapter eight) [21] to the eight "realizations" said to be necessary for full
enlightenment. (Conze remarks that these eight are "not attested elsewhere.") [22]

This division into eight appears thus at the beginning of the AA itself:
[The Buddhas] proclaim the Perfection of Wisdom [Sūtra] by way of eight subjects. These eight
are the knowledge of all aspects, knowledge of paths, and all knowledge. Then there is the
awakening to all aspects, when culmination is attained, serial, awakening in an instant, and the
Truth Body. [AA verses 1.4 and 1.5, Sparham translation][23]

These eight categories naturally fall into three groups, as shown below. The seventy topics (here
enumerated but not shown) are their subdivisions. Obermiller traces this list to a manual attributed
to 'Jam dbyangs Bzhad pa, who also created the various definitions and category-boundaries
familiar to Tibetan debaters.[24] The text may be subdivided further still, into 1,200 items.

Unless otherwise indicated, the English terms below follow Sparham's translation (which revises
Conze's).

The Three Knowledges

The first three categories represent the objects or goals of practice, whose attainment leads to
peace for the four classes of Buddhist practitioner. Obermiller calls them "the 3 Kinds of
Omniscience," while Toh prefers "the Three Exalted Knowers" and Berzin, "the Three Sets of
Realized Awareness."
1. Knowledge of all aspects
(Sarvākārajñatā, rnam pa tham cad mkhen pa).............................10 topics
(Wisdom attained by Buddhas; inclusive of categories two and three below)
2. Knowledge of paths
(Mārgākārajñatā, lam shes pa)....................................................11 topics
(Wisdom attained by bodhisattvas; inclusive of category three below)
3. All-knowledge

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 (Sarvajñatā, gzhi shes pa)...........................................................9 topics
(Wisdom attained by sravakas and pratyekabuddhas, i.e., Hinayana practitioners)

Berzin explains these categories as

"...groupings of realizations gained by the three sets of aryas ('phags-pa, highly realized beings),
those who have gained nonconceptual cognition of the sixteen aspects of the four noble truths.
The three are organized into basis, pathway, and resultant stages and thus, in a complex
manner, are cumulative. They are studied, however, in reverse order to their attainment, in order
to inspire interest in developing them."[25]

Sravakas and Pratyekabuddhas, in order to discern the truths of anitya (impermanence), anatman
(selflessness), and dukha (suffering), must acquire knowledge of the fundamental constituents of
reality (vastu)--namely the skandhas,ayatanas, and dhatus which are the subjects of Abhidharma.
This is the "all-knowledge" of chapter three. A bodhisattva, in order to benefit all sentient beings,
must additionally cognize the various possible paths by which others may progress, so that he may,
for example, teach in different ways in accordance with their various situations and capacities. This
is the "knowledge of paths" of chapter two. According to the Mahayana understanding, only a fully
enlightened Buddha has eliminated obstacles to omniscience (jneyavaranaheya) as well as
obstacles to liberation (kleshavaranaheya). "Knowledge of all aspects" in the first chapter refers to
this ultimate state. The AA begins with this as the most impressive of the three, and the ultimate goal
of the Mahayana practitioner.

The Four Practices

Categories four through seven (in this order) represent progressive stages of spiritual practice en
route to enlightenment. Conze calls them four "understandings"; Obermiller, "practical methods";
Toh, "applications"; and Berzin (who notes the close connection to "yoga," ngal sbyor), "applied
realizations."
4. Full awakening to all aspects
(Sarvākārābhisambodha, rnam rzdogs sbyor ba)..........................11 topics
5. Culmination clear realization
(Murdhābhisamaya, rtse mor phyin pa'i sbyor ba)..........................8 topics
6. Serial clear realization
(Anupurvābhisamaya, mthar gyis pa'i sbyor ba)............................13 topics
7. Clear realization in a single instant
(Ekaksanābhisamaya, skad cig ma'i sbyor ba)..............................4 topics

Referring to the above, Dreyfus explains that

"...the Ornament presents the four practices or realizations [chapters 4-7], emphasizing
particularly 'the practice of all the aspects' (rnam rzdogs sbyor ba), which is treated in the fourth
chapter. In fact, that practice is the central topic of the text and may have been an actual practice
in which all the aspects of the three wisdoms [chapters 1-3] are brought together... But--and this
point is crucial--no teacher I have ever met seems to have practiced this meditation, or even to
have been clear on how to do so... Clearly the work's central themes are not practiced in the
Tibetan scholastic traditions." [26]

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Tibetan tradition lays special emphasis on chapter four, perhaps because it is the longest and most
complex, and therefore best suited to commentary and debate. This fourth chapter enumerates, and
extensively describes, (in Obermiller's words) "173 forms of the Bodhisattva's yoga as realizing
respectively the 173 aspects (of the 3 forms of Omniscience)."[27]

The Resultant Truth Body

The last Category concerns the result of spiritual practice:
8. The Resultant Truth Body
(Dharmakāyābhisambodha, chos sku)........................................4 topics
--------------
70 topics

By this is meant the Dharmakāya, one of several glorified spiritual bodies (Makransky prefers
"embodiments") which a Buddha is said to possess. A commentarial tradition beginning with Arya
Vimuktisena interprets the AA as teaching the existence of three such bodies (the trikaya doctrine); a
rival tradition follows Haribhadra in identifying four such bodies, with the fourth, disputed kāya being
the Svabhāvikakāya (Tib. ngo bo nyid kyi sku) or "Nature / Essence Body". (Other writers interpret
this last term as a synonym for Dharmakaya, or else as symbolizing the unity of the three.)
Makransky, whose Buddhism Embodied focuses on this eighth chapter of the AA, writes that
"Haribhadra had read AA 8 as a systematic treatise whose purpose was to present a logically
coherent model of Buddhahood. His perspective owed much to Buddhist logic and Abhidharma
traditions that had sought such systematic coherence. Ratnākorāśānti, basing himself instead on
the perspective on nondual yogic traditions, specifically understood the terms svābhāvikakāya
and dharmakāya in AA 8 (and throughout Mahāyana literature) to refer to a Buddha's own
perspective on the nature of his attainment, not to a human perspective on it. [...] Tsong kha pa,
influenced by the logico-epistemological approach expressed in Haribhadra's work, supported
his interpretation of AA 8. Go ram pa, drawing from a perspective framed by nondual yogic
praxis, supported Ratnākorāśānti's call to return to Arya Vimuktisena's previous interpretation.
Tsong kha pa and Go ram pa's interpretations are closely related to their differing perspectives
on a Buddha's awareness, which was an explicit topic of discussion in Candrakirti's
Mādhyamikāvatāra, upon which they both commented." [28]

For Makransky, the controversy reflects a fundamental tension between immanent and transcendent
aspects of Buddhism, which is also reflected in debate over the Three Turnings of the Wheel of
Dharma, or gradual vs. sudden enlightenment (as at Samye). In his view, all these controversies
stem from a fundamental difficulty in reconciling the transcendent nature of Buddhahood with the
immanent nature of bodhicitta.

Ancillary Topics
Obermiller, describing the curriculum of Drepung's (’Bras spungs) Go mang college, reports that the
monks studied the AA in a four-year sequence (after certain preliminary subjects); and that each
class also studied a prescribed "secondary subject" (zur-bkol) for that year:

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  First class: Introduction to the AA as well as the special topic, the "Twenty Sangha."
 Second class: Finished through the seventh topic of the first AA chapter; the supplementary
topic was dependent origination (pratītyasamutpāda)
 Third class: Finished the first AA chapter and continued; also studied the Yogacara theory of
the storehouse consciousness (ālāyavijñāna), and the difference between definitive and
interpretable scripture as taught by Mādhyamaka and Yogācāra.
 Fourth class: Focused on the fourth chapter of the AA ("which is regarded as the most
difficult"), supplemented with "the teaching about the four degrees of trance in the sphere of
Etherial Bodies...and the four degrees of mystic absorption in the Immaterial Sphere." The
fourth-year students would conclude with a celebratory feast.

Obermiller adds that "All these studies are conducted in the form of lectures which are accompanied
by controversies between the different groups of students according to the method of 'sequence and
reason' (thal-phyir)." [29]

Twenty Sangha
The subject of "Twenty Sangha" (vimsatiprabhedasamgha, dge 'dun nyi shu) aims at schematizing
the various spiritual levels through which one might pass on the way to enlightenment. Here
"Sangha" refers not so much to actual monks and nuns (the term's most common meaning), but to
an idealized, gradated schema of all the types of accomplished Buddhist. The AA explains that it is
the latter sense of "Sangha" which constitutes the object of Buddhist Refuge, and in an especially
cryptic verse, offers the following subdivision into twenty types:
There are Twenty [categories]: those with dull and sharp faculties, those who have attained faith
and vision, those who are born from family to family, those born with one interval, those who are
born in the intermediate state, those who are born, with effort and effortlessly, those who go to
Akanistha, three who leap, those who go to the upper limit of the world, those who destroy
attachment to the form [realm], those who pacify visual phenomena, the bodily witness, and the
rhinoceros. [AA verses 1.23-24, James Apple translation][30]

What does this mean? "Akanistha" is the name of the highest Buddha-field in the Form Realm,
inhabited by pious gods and tenth-ground bodhisattvas. The solitary nature of the rhinoceros made
that animal a traditional symbol for pratyekabuddhas ("solitary Buddhas"). Beyond that, the list is
quite difficult to decipher.

The basic project seems to have been inspired by an earlier typology of four (Stream-Enterer, Once-
Returner, Non-Returner, Arhat), which may be expanded to eight by distinguishing between
approachers to (zhugs pa), or abiders at ('bras gnas), each level. Unfortunately the list of twenty
does not correspond very well with this earlier one. Furthermore, Tibetan exegetical tradition
estimates the actual number of types of Sangha (including combinations and subdivisions) to
approach the tens of thousands.[31] Such difficulties seem to account for much of the subject's
popularity in debate.(See Apple's monograph on the subject.)

Definitive and Interpretable Scriptures

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Tibetan tradition accepts the common Mahayana view that Sakyamuni Buddha (the historical
Buddha) taught various kinds of teachings that do not seem to agree—hence the various
discrepancies between nikaya Buddhism and the Mahayana scriptures—and following the
Sandhinirmocana Sutra, hold that the Buddha taught three grand cycles called "Turnings of the
Wheel of Dharma." According to the sutra, the first of these consists of Hinayana teachings; the
second, of Mahdyamaka teachings; and the third, of Yogacara teachings. The sutra seems to
assume the third cycle to consist of the "highest" teachings. However, Tibetan tradition generally
sides with Madhyamaka, and therefore must read the sutra in this light.

The issue becomes more pressing in view of the fact that Tibetan Buddhist doctrine in fact combines
elements from all three cycles, and is therefore faced with the task of defending its authorities while
simultaneously minimizing contradictions between them.

Form and Formless Realm Absorptions (Trances)

Commentarial Literature
In India
The oldest extant commentary is that of Ārya Vimuktisena (Grol sde), called Illuminating the Twenty
Thousand: A Commentary on the Ornament (Pañcavimsatisāhasrikā-prajñāparamitopadesa-
sāstrabhisamāyalaṅkāravrtti, nyi khri snang ba). Written in a different style from its successors, it
makes frequent reference to Vasubandhu's Abhidharmakośaśāstra.

Even more influential have been the commentaries of Haribadra (Seng ge Bzang Po), especially
his Blossomed Meaning (Sphuṭārthā, 'grel pa don gsal) and Light for the Ornament.
(Abhisamāyalaṅkāralokāprajñāpāramitāvyākhyā, rgyan snang). Haribhadra also edited an
abridgment of this work, called the "Short Commentary" (Sphuṭārtha, 'grel pa don gsal/'grel chung).

Altogether, 21 ancient Indian AA commentaries are said to have been translated into Tibetan,
although it is possible to doubt the existence of some of the titles listed. For example, an ambiguous
reference at the beginning of Haribhadra's prefatory homage is sometimes interpreted to mean that
Asanga wrote an AA commentary. If so, the work is no longer extant. Haribhadra also mentions an
AA commentary by Vasubandhu entitled Padhati ("The Well-Trodden Path"), and one by Bhadanta
Vimuktisena ("the Intelligent" Vimuktisena--not to be confused with Ārya, "the Noble" Vimuktisena)
called Excellent Explanation of the Twenty Thousand (Abhisamayālaṅkāra-vārttika, tshig le'ur byas
pa'i rnam par 'drel pa). However, the commentaries by Ārya Vimuktisena and Haribhadra are most
fundamental to the subsequent commentarial tradition. Sparham writes that
...practically speaking, the Light [Haribhadra's commentary] is the more readable explanation. It
has fewer words to explain [since it is based on the 8,000-line PP rather than the 25,000-line
version]. Ārya may well be the more profound thinker, but Hari's is the better book. This perhaps
explains why Hari, not Ārya, became the most influential Indian figure in the study of the

Page 79
 Perfection of Wisdom in Tibet, even though Ārya is more admired. It also perhaps explains why
Hari's own abridgement of his Light is the basis of nearly every Tibetan Perfection of Wisdom
commentary.[32]

Makransky, on the other hand, feels that Arya Vimuktasena's commentary better captures the AA's
Yogācāra assumptions.

In Tibet
The AA was extremely influential in Tibet, resulting in the production of numerous commentaries.
The first were those of "Ngok Lotsawa" or "Ngok the Translator" (Rngog Lo tsa ba Bal ldan Shes rab,
1059–1109): Mngon rtogs rgyan gyi don bsdus pa (a summary), Shes rab kyi pha rol tu phyin pa'i
man ngag mngon par rtogs pa'i rgyan gi tik chung (a "small" commentary), and an 8000-line
Prajnaparamita summary called Yum brgyad stong pa'i 'grel pa'i don bsdus (possibly a sub-
commentary to Haribhadra's Short Commentary).

Well known Nyingma commentaries on the AA include the sher phyin mngon rtogs rgyan gyi spyi
don by Dza Patrul Rinpoche, Orgyen Jikmé Chökyi Wangpo which forms the whole of the sixth
volume of his Collected Works; and The Words of the Invincible Maitreya, (ma pham zhal lung) by
Pöpa Tulku Dongak Tenpé Nyima.

Sakya commentators on the AA include 'Go rams pa bsod nams seng ge (four commentaries),
Shakya Chogden, Shes ba Kun rig (seven commentaries and treatises),[33] and G.Yag ston (Sangs
gyas dpal, g.yag phrug pa, 1350–1414). The latter's work is King of Wish-Fulfilling Jewels(Mngon
rtogs rgyan 'grel pa rin chen bsam 'phel dbang rgyal), in eight volumes.

Kagyu commentataries on the AA include Padma Karpo's "The Words of Jetsun Maitreya"; the
"Short and Clear" commentary mngon rtogs rgyan gyi ‘grel pa nyung ngu rnam gsal[34] by Shamar
Konchok Yenlag; "Introducing the Lamp of the Three Worlds: A commentary on the Ornament of
Realization" (mngon rtogs rgyan rtsa ‘grel gyi sbyor tika ‘jig rten gsum sgron la ‘jugs pa)[35] by Karma
Thinleypa

Tsongkhapa's teacher Don grub Rin chen encouraged him to study the five texts of Maitreya,
especially the AA.[36] One of Tsongkhapa's major works, Golden Garland (gSer-phreng), is an AA
commentary. His disciple Gyaltsab (rGyal tshab Dar ma Rin chen) also wrote an AA
subcommentary, called Ornament of the Essence (mngon rtongs rgyan gyi grel pa dor gsal rnam
bshad snying po'i rgyan).

In East Asia
The AA seems not to have been translated into Chinese until the 1930s. At this time the Chinese
monk Fazun (法尊), an associate of Taixu (太虛), produced a translation entitled 現觀莊嚴論, for use
by the Sino-Tibetan Buddhist Institute (漢藏教理院) in Sichuan. The institute's leaders sought to
harmonize the Buddhisms of China and Tibet, and improve relations between the Khampas and Han
Chinese immigrants to Eastern Tibet. Fazun had studied in the geshe program of the Drepung ('Bras

Page 80
spungs) college (grwa tshang) of Loseling (Blo gsal gling), near Lhasa, and possibly even obtained
the degree.[37] The institute failed to survive the Chinese Civil War.

In the West
The AA seems not to have attracted the attention of Western scholars until the 1930s, when Eugène
Obermiller and Theodore Stcherbatsky produced an edition of the Sanskrit / Tibetan text. Obermiller,
a specialist in Yogacara andTathagatagarbha literature, also wrote a lengthy article on the AA ("The
Doctrine of PP...") and was in the process of composing Analysis of the AA when he died. While
Obermiller approached the AA from the perspective of "Monism," which he associated with Vedanta,
his studies in the Buryat Mongolian monastery of Dgah ldan dar rgyas gling (Chilutai) exposed him
to a more traditional hermeneutic framework. Along with a translation of the AA (or the three-fifths of
it which he finished), he also provided a summary of Haribhadra's commentary for each section.

Edward Conze, who was active from the 1950s to the 1970s, devoted his career to PP translations
and commentaries, his AA translation being an early example. An especially significant work was his
translation of the PP Sutra in 25,000-lines, which he organized according to the AA topics. This
required a certain amount of creative editing on his part—for example, his translation does not
strictly follow the 25,000-line AA, but incorporates text from other PP Sutras. Like Obermiller,
Conze's writings betray a certain German idealistic influence, hence his references to "Union with
the Absolute."

During the 2000s, several Western scholars with experience as Buddhist monks living among the
Tibetan exile community in Dharamsala, who had participated in traditional geshe studies, published
articles and books related to the AA. Their ranks included Gareth Sparham (who translated the AA
anew, along with the commentaries of Arya Vimuktisena, Haribhadra, and Tsongkhapa) and
Geshe Georges Dreyfus (whose writings describe the contemporary social context of AA study). In
addition, studies and translations by Karl Brunnhölzl and the Padmakara Translation Group have
focused on non-Gelug readings of this text, which the earlier literature had neglected. The AA has
also received attention from several Western dharma centers (notably those associated with
the Foundation for the Preservation of the Mahayana Tradition, whose "Masters Program" devotes
several years to its study), with the result that the AA has now been transmitted to the West not only
as a text, but as a living spiritual tradition.

Bibliography
Amano, Hirofusa. "A Fragment from the Abhisamayālaṅkāra-namaprajñaparamitopadesa-
sastravṛtti, alias 'Sphuṭartha' of Haribhadra. Annual Report of the Tôhoku Research Institute of
Buddhist Culture, vol. 3 (1961), pp. 1-25 (in Japanese).

Amano, Hirofusa. A Study on the Abhisamaya-Alaṅkara-Karika-Sastra-Vṛtti. Tokyo, 1975.

10

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Amano, Hirofusa. "On the Composite Purpose of the Abhisamayālaṅkāra-karika-sastra: Haribhadra's
Way of Explaining. Journal of Indian and Buddhist Studies,;; vol. 17, no. 2 (1969), pp. 59-69 (in
Japanese).

Amano, Hirofusa. Sanskrit Manuscript of the Abhisamayalaṅkara-vṛtti (in six parts). Bulletin of the
Hijiyama Women's Junior College, vol. 7 (1983), pp. 1-15; Bulletin of the Faculty of Education of
Shimane University, vol. 19 (1985), pp. 124-138; vol. 20 (1986), pp. 67-86; vol. 21 (1987), pp. 39-51;
vol. 22 (1988), pp. 10-25; vol. 23 (1989), pp. 1-7.

Apple, James B. Stairway to Nirvana: A Study of the Twenty-Samghas base on the works of Tsong
Kha Pa. SUNY Press, 2008.

Apple, James B. "Twenty Varieties of the Samgha: A Typology of Noble Beings (Arya) in Indo-
Tibetan Scholasticism" (in two parts, Parts I and Part II). Journal of Indian Philosophy 31 (2003),
503-592; and 32 (2004), 211-279. These are chapters of Apple's doctoral dissertation for the
University of Wisconsin (Madison), which later evolved into the monograph Stairway to Nirvana (see
above).

Brunnhölzl, Karl (translator). Gone Beyond: The Prajnaparamita Sutras, The Ornament of Clear
Realization, and Its Commentaries in the Tibetan Kagyu Tradition (in two volumes). Ithaca: Snow
Lion, 2011 and 2012.

Conze, Edward. The Prajñāpāramitā Literature. Delhi: Munshiram Manoharlal Publishers, 2000
(1978). See pp. 101–120.

Conze, Edward (translator and editor). The Large Sutra on Perfect Wisdom: With the Divisions of the
Abhisamayālankāra. Univ. of California Press: 1985.

Conze, Edward (translator). Abhisamayālankāra: Introduction and Translation from Original Text,
With Sanskrit-Tibetan Index. Serie Orienta: Rome, [n.d.; actually 1954].

Dreyfus, Georges. The Sound of Two Hands Clapping: The Education of a Tibetan Buddhist
Monk. University of California Press: 2003. Ch. 8 (pp. 174–182 of this edition) discusses the role of
the Abhisamayalankara in the Tibetan monastic curriculum.

Dreyfus, Georges. "Tibetan scholastic education and the role of soteriology." In Paul Williams
(ed.), Buddhism: Critical Concepts in Religious Studies, vol. VI, pp. 32–57. Originally published in
the Journal of the International Association of Buddhist Studies vol. 20, no. 1 (1997), pp. 31–62. This
is an early (and extended) version of material later incorporated into The Sound of Two Hands
Clapping. Dreyfus's discussion of the Abisamayalankara begins on pp. 46, and continues to the end
of the article.

Jackson, David P. (ed.), Rong-ston on the Prajñāpāramitā Philosophy of

the Abhisamayālaṃkāra: His Sub-commentary on Haribhadra's "Sphuṭārthā: A Facsimile

11

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Reproduction of the Earliest Known Blockprint Edition, from an Exemplar Preserved in the Tibet
House, New Delhi. Nagata Bunshodo: Kyoto, 1988.

Makransky, John J. Buddhism Embodied: Sources of Controversy in India and Tibet. SUNY Press,
1997. Focuses on the eighth chapter of the AA. Instead of three or four "bodies" (kāya), Makransky
prefers to speak of "embodiments."

Obermiller, E[ugène]. Analysis of the Abhisamayalamkara. Asian Humanities Press: 2003. Original
publication London: Luzac & Co., 1936.

Obermiller, E. The Doctrine of Prajñā-Pāramitā as Exposed in the Abhisamayalamkara of

Maitreya. Canon Publications: 1984. Originally published in Acta Orientalia 11 (1932–33), pp. 1–133,
334-354.

Obermiller, E. & T[heodore] I. Shcherbatskoi. Abhisamahalankara-Prajnaparamita-Upadesa-Sastra:

The Work of Bodhisattva Maitreya. Sri Satguru Publications, 1992.

Sparham, Gareth (translator). Abhisamayalamkara with Vrtti and Aloka (in four volumes). Jain
Publishing Company, 2006 (vol. 1) and 2008 (vol. 2).

Sparham, Gareth (editor). Golden Garland of Eloquence, vols. 1 and 2. Jain Publishing Company.
2008. Translation of an AA commentary by Tsongkhapa.

Toh Sze Gee (translator). The Explanation Ornament of the Essence along with (i) the Root Text of
the Treatise of Quintessential Instructions of the Perfection of Wisdom: Ornament for Clear
Realization and (ii) the Commentary Clear Meaning, by Gyaltsab Darma Rinchen. FPMT Masters
Program Translation, 2009. Available from FPMT Education Services.

References

1. See ch. 9 of Makransky.

2. Sparham, AA vol. 1, p. xiv; Makransky, p. 129.
3. Among them are Edward Conze (The PP Literature, p. 104) and James Apple (Stairway to
Nirvana, p. 49.)
4. From his Preface to the Large Sutrap. x
5. From his AA translation, p. 10.
6. Sparham, AA vol. 1, p. xx.
7. Conze, The PP Literature, p. 104; Makransky, p. 10.
8. In his "Overview..." (cited below), second sentence.
9. ...Two Hands Clapping, pp. 175-176.
10. Sparham, AA vol 1, pp. xiii-xiv
11. Conze, The PP Literature, pp. 104-105.
12. Sparham, AA vol 1. p. xiii.
13. From pp. 3-4 of an oral commentary given in Pomaia, Italy, 1998. Transcript reprinted by the
Istituto Lama Tsong Khapa, Pomaia, 2008.
14. Conze, The PP Literature, p. 101.
15. Conze, The PP Literature, pp. 102-103.

12

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 16. p.Obermiller, Analysis of the AA, ii-iii. (This is also a main point of his article "The Doctrine of
PP...")
17. See Alexander Berzin's "The Five Pathway Minds (The Five Paths): Advanced Presentation,"
par. 3.
18. The Continuity of Madhyamaka and Yogācāra in Indian Mahāyāna Buddhism (Leiden: Brill,
1991), p. 72.
19. Op. cit., p. 73
20. Makransky, p. 10.
21. According to Geshe Jampa Gyatso, the eighth category is the "resultant truth body" whereas the
eighth clear realization is the "resultant exalted wisdom truth body." This reflects a Gelug
understanding. From p. 1 of a 1998 oral commentary printed in 2008 and privately circulated by
the Istituto Lama Tsong Khapa in Pomaia, Italy.
22. The Prajnaparamita Literature, p. 105.
23. Sparham, AA. vol. 1, p. xviii.
24. Obermiller, Analysis of the AA, p. v.
25. Berzin, "Overview...," subheading entitled "The Three Sets of Realized Awareness."
26. ...Two Hands Clapping, p. 176.
27. Obermiller, Analysis of the AA, p. 6.
28. Makransky, pp. 15, 18.
29. Obermiller, Analysis of the AA, p. v-vii.
30. Apple, "Twenty Varieties of the Sangha" pt. 1, p. 514.
31. Apple, Stairway to Nirvana, p. 9.
32. Sparham, AA vol. 1, p. xxvi.
33. See David Jackson, Kyoto: 1988
34. zhwa dmar dkon mchog yan lag. mngon rtogs rgyan gyi ‘grel pa nyung ngu rnam gsal. Sarnath:
Vajra Vidhya Institute Library. p. 360. ISBN 81-89017-08-X.
35. karma phrin-las. mngon rtogs rgyan rtsa ‘grel gyi sbyor tika ‘jig rten gsum sgron la ‘jugs pa.
Sarnath: Vajra Vidhya Institute Library. p. 390. ISBN 81-89017-04-7.
36. Apple, Stairway to Nirvana, p. 39.
37. Chibs.edu.tw For background on this school, see Gray Tuttle, Tibetan Buddhists in the Making of
Modern China (Columbia UP, 2005).

Sources

 Conze, Edward (1954). Abhisamayālankāra: Introduction and Translation from Original Text, With
Sanskrit-Tibetan Index (PDF). Rome: Istituto italiano per il Medio ed Estremo Oriente.
 Maitreyanātha; Sparham, Gareth (trans) (2006). Abhisamayalamkara with Vrtti and Aloka - Vol.
1. Jain Publishing. ISBN 0-89581-991-0. — (Vol. 1 of 4 : First Abhisamaya - with the Vrtti of Arya
Vimuktisena and the Aloka of Haribhadra; English translation by Gareth Sparham)
 Maitreyanātha; Sparham, Gareth (trans) (2008). Abhisamayalamkara with Vrtti and Aloka - Vol.
2. Jain Publishing. ISBN 0-89581-992-9. — (Vol. 2 of 4 : Second and Third Abhisamayas- with
the Vrtti of Arya Vimuktisena and the Aloka of Haribhadra; English translation by Gareth
Sparham)
 Maitreyanātha; Obermiller, E.; Stcherbatsky, Th. (1929). Abhisamayalankara-Prajnaparamita-
Upadesa-Sastra : The Work of Bodhisattva Maitreya. Sri Satguru Publications (reprint) (published
1992). ISBN 81-7030-304-4.
 Makransky, John J. (1997). Buddhahood Embodied: Sources of Controversy in India and Tibet.
SUNY. ISBN 0-7914-3431-1. — a study of interpretations of the Abhisamayalankara.
 Obermiller, Eugene. Analysis of the Abhisamayalamkara. Asian Humanities Press. ISBN 0-
89581-940-6. - reprint edition of 1936 publication
 Thrangu Rinpoche (1999). The Ornament of Clear Realization: A Commentary on the
Prajnaparamita of the Maitreya Buddha. Namo Buddha Seminar. ASIN B000OZ6VC2.

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  Tsong kha pa; Sparham, Gareth (trans) (2008). Golden Garland of Eloquence - Vol. 1. Jain
Publishing. ISBN 0-89581-865-5. — (Vol. 1 of 4 : First Abhisamaya) — the first part of Gareth
Sparham's translation of Tsongkhapa's legs-bshad gser-phrengcommentary on the AA.
 Tsong kha pa; Sparham, Gareth (trans) (2008). Golden Garland of Eloquence - Vol. 2. Jain
Publishing. ISBN 0-89581-865-5. — (Vol. 2 of 4 : Second and Third Abhisamaya)

External links

 Berzin, Alexander. "The Five Pathway Minds (The Five Paths): Basic Presentation" February
2002, revised April 2006.
 Berzin, Alexander. "The Five Pathway Minds (The Five Paths): Advanced
Presentation." March 2004, revised April 2006.
 Berzin, Alexander. "Overview of the Eight Sets of Realizations in Abhisamayamankara".
February 2002, revised July 2006.
 Rigpa Shedra (wiki). "Abhisamayalankara."
 Shenga, Khenchen. "Prologue to the Abhisamayalankara."
 Tsöndrü, Khenpo. "The Seventy Points: The Words of Jikmé Chökyi Wangpo: A
Commentary Presenting the Subject Matter of the Great Treatise, the Abhisamayalankara."
 Tsulga, Geshe. Oral Commentaries on the Ornament of Clear Realizations and its Seventy
Topics, given to the Kurukulla Center. (Scroll about halfway down the page for audio files.)
In Chinese
 現觀莊嚴論 羅時憲, 現觀莊嚴論略釋講義 (Concise Translation and Course Notes on
theAbhisamayalankara). Hong Kong: Dharmalakshana Buddhist Institute (佛教法相學會),
2005. Includes traditional and simplified character versions (free) as well as audio lectures in
the form of MP3 files.

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 Masters Program: ORNAMENT FOR CLEAR REALIZATION
Chapter Summaries

Chapter Summaries of the Ornament for Clear Realization

The Ornament for Clear Realization is divided into eight chapters:
 Chapter One: Introduction and Exalted Knower of All Aspects
 Chapter Two: Knower of Paths
 Chapter Three: Knower of Bases
 Chapter Four: Application in Complete Aspects
 Chapter Five: Peak Application
 Chapter Six: Serial Application
 Chapter Seven: Instantaneous application
 Chapter Eight: Resultant Truth Body/Conclusion

Chapter One – Introduction and Exalted Knower of All Aspects

The first of the eight categories presented in the Ornament is the exalted knower of all aspects. It is
the exalted knower in the continuum of a buddha superior that knows all the aspects of all objects of
knowledge without exception. As described in the verse of homage, it is the means which enable a
buddha to turn the wheel of Dharma to lead all sentient beings to enlightenment. It is set forth as the
first category in order to inspire trainees to engage in the practices through understanding the
excellent qualities of the result – the omniscient mind of a buddha. The manner in which the exalted
knower of all aspects is presented is by way of the ten topics that illustrate it. These ten topics are
not divisions of the exalted knower of all aspects but they enable us to develop an understanding of
it.
The first topic is the conventional mahayana mind generation. This is a mind aspiring for
complete enlightenment for the sake of all sentient beings. The initial uncontrived generation of this
mind marks a person’s entry into the mahayana path. It is for this reason that it is described as the
door of entry into the mahayana and is presented first. The second topic is precepts. These are
precepts or oral instructions on the two truths, four noble truths, the Three Jewels, effort, and so
forth. In general, one first listens to precepts and then on this basis one meditates and develops the
mind generation. However, they are presented in the reverse order in this explanation in order to
indicate that only after the mind generation has been developed is one free from the obstacles to
receiving precepts directly from a buddha in his supreme emanation body aspect.
Having listened to precepts and meditated on them, one then generates the third topic, the four
branches of definite discrimination. This presents the mahayana path of preparation, the second of
the five paths of a bodhisattva. The next topic is the naturally abiding lineage, the basis of
mahayana achievings. In general, naturally abiding lineage is also called buddha nature. It is
possessed by all sentient beings and shows that all beings have the potential to achieve buddhahood.
It is presented after the path of preparation because only after having attained the path of
preparation does one possess a wisdom arisen from meditation on emptiness, whereby one becomes
free from most of the four obstacles to activating the lineage. These four obstacles are: (i) much
familiarity with the afflictions, (ii) being accompanied by misleading friends, (iii) being destitute,
that is, lacking the conditions for Dharma practice, and (iv) being under the control of others.
The fifth topic is the observed object of the achievings because one has to meditate on their
observed objects in order to attain the goal of the achievings. Although there are eleven observed
objects, virtue and so forth, it can also be said that the observed objects of the achievings are all
phenomena. In observing these objects what is the intent? This is discussed in the sixth topic, the
objects of intent. These are the three greatnesses, the final results for which a bodhisattva exerts
effort to achieve.
Then, the seventh, eighth, ninth, and tenth achievings are in order to attain the object of intent:
achieving through armor, achieving through engagement, achieving through collections, and
definitely issuing achieving respectively. A bodhisattva meditates on the observed objects of the

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achievings by means of the four types of achievings, whereby he attains the object of intent, the
three greatnesses. The achieving through armor is the bodhisattva’s practice of the six perfections
within each of the six perfections. With the achieving through engagement, the bodhisattva engages
with joyous effort in practices such as developing meditative absorptions, six perfections, four
immeasurables and so forth. The achieving through collections is accomplished mainly through the
two vast collections of merits and wisdom. This leads to the definitely issuing achieving, which is a
practice that definitely issues forth without doubt the exalted knower of all aspects.

Chapter Two – Knower of Paths

The knower of paths is the exalted knower that completely realizes the paths of the three vehicles.
As there are trainees of different levels: those following the hearer vehicle, those following the
solitary realizer vehicle, and those following the bodhisattva vehicle, a bodhisattva must develop
respectively a knower of paths that knows the paths of hearers, a knower of paths that knows the
paths of solitary realizers, and a knower of paths that knows the paths of bodhisattvas in order to
guide them. In other words, a bodhisattva must gain the exalted wisdom realizing the selflessness of
persons, the exalted wisdom realizing non-duality (the emptiness of apprehenders and apprehendeds
being different substances), and the exalted wisdom realizing the emptiness of true existence of all
phenomena in order to guide different trainees on their paths to enlightenment.
There are many misconceptions in regard to the path that leads to enlightenment. Someone
thinks that, since the omniscient mind directly realizes all phenomena, it is only necessary to
meditate on one reality as an object without meditating on the paths of all three vehicles in order to
attain it. Someone else thinks that by merely taking refuge in the Three Jewels one can attain
enlightenment, and also that while cultivating despair regarding cyclic existence is a correct practice
for hearers and solitary realizers it is not correct as a practice of the bodhisattvas who enter cyclic
existence for the welfare of others. In order to negate these wrong conceptions regarding the knower
of paths it is explained apart in this second chapter, so that the trainees are aware that in order to
directly realize and attain the very exalted knower of all aspects one has to meditate thoroughly on
and completely know the knower of paths that leads to that, since without this there is no attainment
of enlightenment.
The definition of a knower of paths is: a mahayana superior’s clear realizer conjoined with the
wisdom directly realizing emptiness in the continuum of the person who possesses it. It is mutually
inclusive with the exalted knower of a mahayana superior. This means that all the exalted knowers
of a mahayana superior (either a bodhisattva superior or a buddha superior) are conjoined with or
influenced by his direct realization of emptiness and are knowers of paths. When divided, there are
three: a knower of paths that knows hearers’ paths, a knower of paths that knows solitary realizers’
paths and a knower of paths that knows mahayana paths.
In this chapter the knower of paths is illustrated by eleven topics. The first topic, the limbs of a
knower of paths, explains the cause, entity, and result of a knower of paths. The second topic, the
knower of paths that knows hearers’ paths, explains the realizations that are cultivated by a
bodhisattva in order to lead trainees of the hearer’s lineage. These realizations are shared with the
hearers in the sense that hearers exerted effort to develop these realizations in order to achieve their
goals of liberation from cyclic existence. The principal realization is the exalted wisdom directly
realizing the selflessness of persons, i.e., the lack of a self-sufficient, substantially existent self of
person.
The third topic, the knower of paths that knows solitary realizers’ paths, refers to the realizations
that are cultivated by a bodhisattva for leading trainees of the solitary realizer’s lineage. Here, the
principal realization is the exalted wisdom directly realizing non-duality, i.e., the emptiness of
apprehenders and apprehendeds being different substances. These two topics highlight that a
bodhisattva has to actually generate such realizations in his continuum.
The knower of paths of the mahayana paths is divided into two: the mahayana path of seeing (the
fourth topic) and the mahayana path of meditation. During the meditative equipoise of the
2

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mahayana path of seeing, the bodhisattva directly realizes the emptiness of true existence for the
first time. This meditative equipoise is divided into 16 moments: dharma forbearance, dharma
knowledge, subsequent forbearance, and subsequent knowledge with respect to each of the four
noble truths. According to the Svatantrika Madhyamika, all eight forbearances occur
simultaneously on the uninterrupted path of the path of seeing while all eight knowledges occur
simultaneously on the path of release of the path of seeing.
Subsequent to the path of seeing, there is the path of meditation when the bodhisattva
familiarizes herself with the direct realization of emptiness repeatedly in order to abandon the innate
obstructions. The beneficial results of cultivating the path of meditation are presented first in the
fifth topic, the function of the mahayana path of meditation. Then the mahayana path of meditation
itself is presented in two divisions: the contaminated and uncontaminated paths of meditation. In
this context, contaminated means conceptual, while uncontaminated means non-conceptual.
The contaminated paths of meditation are: mahayana path of meditation of belief, dedication and
rejoicing. The path of meditation of belief, the sixth topic, refers to the belief or conviction that each
of the three – the scriptural, path and resultant perfections of wisdom – is a source of the three aims,
that of oneself, others and both. This is followed by a presentation of its beneficial qualities in the
seventh topic. The path of meditation of dedication describes the practice of dedication when one’s
or others’ roots of virtue are transformed into a cause for complete enlightenment. The path of
meditation of rejoicing, the ninth topic, cultivates joy in one’s own or others’ roots of virtue.
The uncontaminated paths of meditation are: the path of meditation of achieving (tenth topic)
and the completely pure path of meditation (eleventh topic). They are mutually inclusive. Both
occur during the meditative equipoise of the path of meditation. The difference between them is that
the path of meditation of achieving establishes the imprint of the final realization, which is either
the exalted wisdom of an exalted knower of all aspects or the wisdom truth body, while the
completely pure path of meditation establishes the imprint of the final abandonment, the true
cessations of all obstructions, both afflictive and knowledge.

Chapter Three – Knower of Bases

In the first chapter the exalted knower of all aspects, the omniscient mind, was explained in order to
make disciples delight in hearing about the result and to generate interest in achieving it. In order to
attain that omniscient mind one needs a path, therefore in the second chapter the knower of paths is
explained. In order to complete the knower of paths one needs to initially engage in the practices
that are related to the knower of bases. This is because without thoroughly knowing the bases, the
four noble truths and their sixteen attributes such as impermanence and so forth, there will not be a
thorough understanding of the paths of the three vehicles. Therefore the knower of bases is now
explained.

When the Ornament is related to the lam-rim teachings it can be said that the third chapter mainly
presents the practice of a person of middling capacity, the second chapter mainly presents the
practice of a person of great capacity, and the first chapter mainly presents the result of practicing
the bodhisattva path. By first showing the result one is inspired to practice and comes to understand
that to achieve this result one must first engage in the practices shared with persons of small and
middling capacities, followed by the practices of the person of great capacity; therefore, the second
and third chapters are presented.

The knower of bases, also called the knower of all, is defined in the 70 Topics as: an exalted
wisdom abiding within a lesser vehicle class of realizations conjoined with the wisdom directly
realizing selflessness in the continuum of the person who possesses it.

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The measure of abiding in a lesser vehicle class of realizations is that that exalted wisdom is taken
by a hinayana learner as his main object of cultivation with a similar observed object and aspect of
it, for example, an exalted wisdom directly realizing impermanence. Moreover, it is conjoined with
the wisdom directly realizing the selflessness of persons, i.e., the lack of a self-sufficient
substantially existent self of persons. Such knowers of bases exist in the continua of all superiors,
since all superiors necessarily have directly realized the selflessness of persons.

The knower of bases is illustrated by nine topics in this chapter. The first six topics explain the
entity of the knower of bases in the continuum of a bodhisattva and how this is distinguished from a
knower of bases in the continuum of either a hearer or solitary realizer.

The first two topics, the knower of paths not abiding in cyclic existence through knowledge and the
knower of paths not abiding in peace through compassion, illustrate that mahayana superiors
possess the antidotes to abiding in the two extremes of cyclic existence and solitary peace. They
have attained the knowledge, i.e., the wisdom directly realizing the selflessness of persons, which
cuts the root of cyclic existence, and the great compassion that stops the abidance in solitary peace.

The next two topics, the knower of bases distant from the resultant mother and that close to the
resultant mother, show that mahayana superiors have cultivated great compassion (method) and the
wisdom directly realizing emptiness of true existence (wisdom), due to which they are close to the
attainment of buddhahood, the resultant mother. Whereas the hinayana practitioners are distant from
buddhahood because they are devoid of great compassion and bound by the conception of true
existence. Therefore, the knower of bases in the continua of hinayana superiors are called “knower
of bases of the discordant class” (the fifth topic) because they are the discordant class to the path of
bodhisattvas. Bodhisattvas are to abandon them and instead engage in generating the “knower of
bases of the antidote class,” (the sixth topic). The knower of bases distant from the resultant mother
and the knower of bases of the discordant class are mutually inclusive and similarly, the knower of
bases close to the resultant mother and the knower of bases of the antidote class are mutually
inclusive.

Having explained the entity of the knower of bases of the bodhisattva, the next two topics explain
the bodhisattvas’ applications. In the seventh topic, the bodhisattva’s applications that realize the
emptiness of true existence and stop the mistaken settling on true existence of all phenomena are
presented. The eighth topic presents the nature of these applications. They are bodhisattva’s yogas
conjoined with the wisdom that realizes the object and object-possessor (subject) are equal in not
existing truly.

As a result of cultivating these applications on the mahayana path of preparation, the mahayana path
of seeing arises. Hence, the mahayana path of seeing is explained as the ninth topic. It is presented
in terms of the 16 moments of knowledges and forbearances, there being the four: (1) dharma
forbearance, (2) dharma knowledge, (3) subsequent forbearance, and (4) subsequent knowledge, for
each of the four truths. These sixteen are explained to have individual aspects that are related to the
sixteen attributes of the four noble truths. However, in terms of entity, they are all direct realization
of emptiness of true existence, with the eight forbearances arising simultaneously as the
uninterrupted path of the path of seeing and the eight knowledges arising simultaneously as the path
of release of the path of seeing.

Chapter Four – Application in Complete Aspects

The application in complete aspects, the fourth of the eight clear realizations explained in the
Ornament, is the subject of chapter four. The application in complete aspects is a means by which

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one cultivates the three exalted knowers – the knower of bases, the knower of paths, and the exalted
knower of all aspects – in order to attain buddhahood. He does so by meditating on all the aspects of
these three exalted knowers, which are the twenty-seven aspects of the knower of bases, the thirty-
six aspects of the knower of paths, and the 110 aspects of the exalted knower of all aspects. There
are 173 aspects in all.

In general, these 173 aspects are cultivated by means of the four applications – the application in
complete aspects, peak application, serial application, and instantaneous application. What is an
application? Its Tibetan name, sbyor ba, has a multitude of meanings such as ‘connect,’ ‘join,’ or
‘prepare.’ In this case, an application is a method for joining to buddhahood or preparing for
buddhahood. The application in complete aspects is the means by which one joins to buddhahood
through familiarizing oneself with the 173 aspects in order to gain mastery over them. This is done
by meditating on a compendium of the aspects with a union of calm abiding and special insight.
The other three applications further develop and refine this wisdom until the bodhisattva is able to
correctly meditate on all 173 aspects serially in the shortest moment of a complete action at the last
moment of the bodhisattva’s continuum as a sentient being, just prior to reaching buddhahood.

Although the three exalted knowers have been presented in the first three chapters, there is no
redundancy in presenting their 173 aspects again in the fourth chapter. This is because they are
presented for different purposes. In the first three chapters the uncommon individual entities and
characteristics of the three exalted knowers are presented for the sake of developing a thorough
knowledge of them. Whereas here in the fourth chapter all the aspects of these knowers are
presented without exception in order to familiarize with them by means of an application that is a
union of calm abiding and special insight, as well as to gain mastery over the aspects.

The definition of an application in complete aspects is: a bodhisattva’s yoga conjoined with the
wisdom cultivating a compendium of the aspects of the three exalted knowers. A “bodhisattva’s
yoga” is a clear realizer of a bodhisattva that is a union of calm abiding and special insight. The
application in complete aspects initially arises on the Mahayana path of accumulation and continues
through the end of the continuum as a sentient being. All bodhisattva’s paths, clear realizations, and
exalted wisdoms – these being synonymous – are application in complete aspectss.

The application in complete aspects are illustrated by eleven topics. The first is the knower-aspects
of the antidote class. These are the 173 aspects of the three exalted knowers, such as the exalted
wisdom realizing impermanence and so forth, that are the antidotes to the different discordant
classes, such as the misconception grasping at permanence. Here, the knower-aspects are referring
to the exalted wisdoms that realize, while object-aspects are the objects that are being realized. The
second topic presents the principal applications that bodhisattvas engaged in. They are conjoined
with the wisdom realizing emptiness and act to overcome the conceptions of true existence.

In order to inspire trainees, the excellent qualities of the applications are presented in the third topic.
These are the benefits that are attained by cultivating the mahayana applications. While in the fourth
topic the pitfalls that can interfere with the production, abidance or completion of these applications
are presented as faults of the applications. This is to help trainees to avoid these potential pitfalls in
practice. The next topic is the characteristics of the applications. These characteristics assist one in
understanding the principal applications. They are presented in order to help the trainees understand
the applications’ individual characteristics, enabling them to practice them appropriately.

As for the stages of generation of these different realizations, the sixth topic presents the initial path
in the mahayana vehicle where the application in complete aspects is generated – the mahayana
partial concordance with liberation. This is also known as the mahayana path of accumulation.

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Subsequent to this is the mahayana path of preparation, or the mahayana partial concordance with
definite discrimination, which is the seventh topic. In this topic the subsequent attainment period of
the mahayana path of preparation, that is, subsequent to the meditative equipoise meditating on
emptiness is addressed. Also on this path are found a special group of bodhisattvas, the bodhisattva
sangha who has attained a sign of irreversibility (the eighth topic). This topic presents the signs that
indicate to trainees that a bodhisattva is irreversible from complete enlightenment. Since these signs
first arise for sharp-facultied bodhisattvas on the Mahayana partial concordance with definite
discrimination, this topic is presented here.

When the bodhisattvas reach the eighth bodhisattva ground, they have definitely attained the signs
of irreversibility, regardless of being dull or sharp-facultied. At this time, the bodhisattvas have
entered the three pure bodhisattva grounds and are creating the causes for attaining the three bodies
of a Buddha through engaging in the next three applications. The application in the equality of
cyclic existence and peace (the ninth topic) presents the applications that give rise to the truth body
of a Buddha. The application in a pure land (the tenth topic) presents the applications that give rise
to the complete enjoyment body of a Buddha and the application in skillful means (the eleventh
topic) presents the applications that give rise to the emanation body of a Buddha. In this manner,
within the presentation of the topics illustrating the application in complete aspects is also found the
presentation of the entire path to enlightenment.

Chapter Five – Peak Application

Having presented the application in complete aspects that cultivates a compendium of the 173
aspects of the three exalted knowers in order to gain mastery over them, the peak application that
has gained this mastery is presented. To gain mastery over the 173 aspects means to have gained the
ability to meditate on all 173 aspects in a single session without leaving any out and without doing
so in the wrong order.

The definition of peak application is: a bodhisattva’s yoga conjoined with the wisdom highly
transformed from the mahayana path of accumulation that cultivates a compendium of the three
exalted knowers. It is mutually inclusive with achieving through engaging presented in the first
chapter. “Highly transformed from the mahayana path of accumulation” means that it has become a
mahayana path of preparation. Therefore, the boundaries of the peak application are from the
mahayana path of preparation through the end of the continuum of the sentient being.

In this chapter the peak application is illustrated by eight topics. The first four occur on the path of
preparation: the peak application of heat, peak, tolerance and supreme mundane qualities. The peak
application of heat presents the twelve signs of the attainment of peak application, which are related
to three periods: the waking state, dream state, and both. Signs in dreams means, for example, a
bodhisattva who is very familiar with his own vehicle, even in a dream, will not have any desire to
enter the lower vehicle; he will not generate a mind toward the hearer ground. And if one has this
awareness during the dream state, one necessarily has it when awake. Of the twelve signs, the first
six are related to the dream state, the seventh and eighth exist both in the waking and dream states,
and the last four occur during the waking state.

The peak application of peak occurs on the occasion of the peak level of the path of preparation.
The root text says that this has more merit than the merit from all sentient beings of the billion
world systems making offerings to the buddhas. There are sixteen aspects of this peak application
which are explained in accordance with the increase in merits attained by them, with the later ones
being more superior than the earlier ones. They are divided into two groups of eight, one group in
relation to the internal and one the external.

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At the tolerance level of the path of preparation, the bodhisattva achieves the peak application of
tolerance. This is called “stability” because the bodhisattva has attained stable method and wisdom
in that he will not forsake the welfare of sentient beings and he has attained a wisdom approximate
to the three exalted knowers.

Then at the point of the peak application of supreme mundane qualities, one has fully developed the
meditative stabilization, the always abiding mind. This implies that this bodhisattva is close to the
path of seeing and is about to attain it.

The fifth topic of peak application is the peak application of the path of seeing. In this context, four
principal groups of conceptions of true existence making a total of 36 conceptions are abandoned:
conceptions of apprehended to be engaged in, conceptions of apprehended to be turned away from,
conceptions of apprehenders of substantial existent, and conception of apprehenders of imputed
existent. These are acquired conceptions of true existence due to wrong tenets and reasonings. Both
the causes and result of the peak application of the path of seeing are explained. Since the result is
identified to be the great enlightenment, there is an explanation of great enlightenment. During
meditative equipoise a bodhisattva on the path of seeing meditates on the emptiness of true
existence of phenomena, while in subsequent attainment, he meditates on the twelve links of
dependent and related arising in the forward and reverse orders. Therefore, the twelve links are also
discussed.

The sixth topic is the peak application of the path of meditation. Here the path of meditation itself,
the objects of abandonment, and the beneficial qualities of the path of meditation are presented. The
leaping absorptions are described in the context of the entity of the path of meditation. The objects
of abandonment of the path of meditation are also four sets of conceptions of true existence of the
apprehended and apprehender. These are, however, the innate conceptions whereas those
abandoned on the path of seeing are the acquired conceptions.

Uninterrupted peak application is the seventh topic illustrating the peak application. It is mutually
inclusive with the exalted wisdom at the end of the continuum of the sentient being and acts to
directly produce its result, the exalted knower of all aspects. It is “uninterrupted” since there is no
interruption between itself and its result.

As for the perverse conceptions that are eliminated by the peak application, these are presented as
the eighth topic, the perverse achievings to be eliminated. There are sixteen of them and are related
to the wrong conception holding the two truths as being unsuitable to be included in a single entity.
They are due to not understanding that phenomena exist conventionally but are empty of true
existence. Instead, various perverse conceptions arise holding that phenomena, such as the exalted
knower of all aspects, that are empty of existing truly or ultimately are inappropriate because if
phenomena do not exist truly or ultimately, they do not exist at all.

Chapter Six – Serial Application

While the application in complete aspects is related to the meditation on the 173 aspects of the three
exalted knowers in order to attain mastery over them, the serial application is related to the
meditation on those aspects serially in order to attain steadiness with respect to them. To meditate
serially is to meditate on all 173 aspects of the three exalted knowers following a definite sequence.
This is compared to showing a race horse the particular race track that it will be racing on for
several days so that it can familiarize with the different parts of the track and easily run the race on
the actual day. This application culminates in the instantaneous application, which is the last
moment in the continuum of a sentient being, when steadiness has been achieved.

Page 102
The definition of serial application is: a bodhisattva’s yoga conjoined with a wisdom that serially
cultivates the aspects of the three exalted knowers for the sake of attaining steadiness with respect
to the aspects of the three exalted knowers. It has thirteen divisions.

A serial application is necessarily conjoined with a wisdom cultivating the 173 aspects serially, but
it itself is not necessarily cultivating these aspects serially. For example, the serial application of
recollection of the buddha is the recollection of the causes for attaining buddhahood and the
qualities of the buddha while conjoined with a wisdom that cultivates the 173 aspects serially.

Chapter Seven – Instantaneous Application

The instantaneous application is the last uninterrupted path of the path of meditation that will issue
forth the final result, complete enlightenment of a buddha, in the next moment. It is the result of
cultivating all the aspects of the three exalted knowers serially, such that at this moment steadiness
with respect to these aspects has been attained and all the aspects are realized in the shortest
moment of a complete action. In fact, this bodhisattva has completed all the direct causes to have a
direct realization of all phenomena simultaneously.

The definition of instantaneous application is a bodhisattva’s final yoga that has attained steadiness
with respect to the aspects of the three exalted knowers. It is mutually inclusive with the exalted
wisdom at the end of the continuum of the sentient being. It has four divisions: fully ripened
instantaneous application, non-fully ripened instantaneous application, characterless instantaneous
application and non-dual instantaneous application.

What is the meaning of “fully ripened” and “non-fully ripened”? There are different explanations of
them. According to Gyeltshap Je’s Ornament of Essential Explanation, “fully ripened” means
attained or completed, whereas “non-fully ripened” means not attained or not completed. Thus, all
the uncontaminateds on the seventh ground and below are non-fully ripened, whereas all
uncontaminateds from the eighth ground upward are fully ripened. This is because when the
bodhisattva on the first through the seventh grounds actualizes a single uncontaminated quality he
does so with coarse effort. On the other hand, the uncontaminated qualities of the eighth ground
upward are actualized without effort. An example for an uncontaminated non-fully ripened quality
is the ten perfections while that for an uncontaminated fully ripened quality is the 112 signs of a
buddha.

According to Lama Tsongkhapa’s Golden Rosary, “fully ripened” and “non-fully ripened” are
posited from the point of view of objects and not object-possessors because it cannot be said that a
instantaneous application itself is either non-fully ripened or fully ripened. In this way, a fully
ripened object is one on the occasion of a fully ripened exalted knower of all aspects, and a non-
fully ripened object is one on the occasion of an exalted knower in a bodhisattva’s continuum. This
is because if it is an exalted knower of a bodhisattva it is not fully ripened, whereas if it is an
exalted knower of all aspects it is fully ripened.

These four instantaneous applications indicate that the bodhisattva at the end of the continuum of
the sentient being has (1) the ability to actualize all uncontaminated non-fully ripened qualities that
are similar in type when actualizing one uncontaminated non-fully ripened quality; (2) the ability to
actualize all uncontaminated fully ripened qualities that are similar in type when actualizing one
uncontaminated fully ripened quality; (3) the wisdom directly realizing emptiness; and (4) the
wisdom directly realizing non-duality (the emptiness of apprehended and apprehender being
different substances).

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 Chapter Eight – Resultant Truth Body

In the next instant following the instantaneous application, there arises the manifest complete
enlightenment, the resultant truth body. According to the 70 Topics, the definition of resultant truth
body is the final result attained by the power of cultivating the aspects of the three exalted knowers,
the method for its attainment. Therefore, the purpose of cultivating the aspects of the three exalted
knowers by means of the four applications is the resultant truth body.

In this chapter, the resultant truth body is presented in terms of four divisions: (1) the nature body,
(2) the wisdom truth body, (3) the enjoyment body, and (4) the emanation body. The nature body
and the wisdom truth body are also referred to as the truth bodies while the enjoyment body and the
emanation body are the form bodies. These bodies are the result of completing the two collections
of merit and wisdom.

The nature body is defined as a final sphere possessing the two purities. The two purities are purity
of natural stains and purity of adventitious stains. A natural stain is not an actual stain, it is merely
given the name “stain.” It is the object of negation, true existence. Therefore, the nature body that is
the factor of natural purity is the emptiness of true existence of the buddha. The adventitious stains
are actual stains; they are the afflictive obstructions and the knowledge obstructions. Hence, the
nature body that is the factor of adventitious purity is the true cessations of these two obstructions in
the continuum of the buddha superior. For the Svatantrika Madhyamika, a nature body is posited in
two ways: one that is an ultimate truth, an emptiness of true existence and one that is a conventional
truth, a true cessation. A true cessation is not an emptiness according to them, whereas for
Prasangika Madhyamika, a true cessation is also an emptiness and an ultimate truth.

The wisdom truth body is defined as an exalted knower that is the final insight regarding modes and
varieties. This is referring to the enlightened mind of the buddha. Here, modes are emptinesses of
true existence while varieties are all phenomena excluding emptinesses. According to Jedzun
Chogyi Gyeltsen if it is a consciousness in the continuum of a buddha superior, it is necessarily a
wisdom truth body and an exalted knower of all aspects that realizes all phenomena. Other scholars,
however, assert that the sense consciousnesses of a buddha superior are not exalted knowers of all
aspects.

Since the two truth bodies of the buddha are not accessible to sentient beings, in order to benefit
them, there arise the form bodies of the buddha. The complete enjoyment body is only perceived by
bodhisattva superiors, not ordinary beings. It possesses the five certainties, such as only teaching
the Mahayana dharma and so forth. The emanation bodies appear according to the fortune of the
sentient beings in order to lead them on the path to enlightenment. These are of different types, such
as artisan emanation body, incarnate emanation body and supreme emanation body. Although these
bodies appear to have flesh, body hair, veins and so forth, they are composed neither of gross matter
nor subtle particles. They are rather of the nature of the exalted wisdom of the buddha.

There is also a presentation of the 27 types of enlightened activities of the wisdom truth body. The
enlightened activity is divided into two, that existing in the object of the action, i.e., in the trainee,
and that existing in the agent, the buddha superior. It is said that every virtue we ordinary beings
possess arises due to the enlightened activity of the wisdom truth body. In other words, only due to
the blessing of the buddhas do we create roots of virtue.

This concludes the presentation of the Ornament in terms of eight summarized categories. In order
to benefit other trainees who delight in a less extensive explanation compared to this, there are also
the presentation in six categories and three categories.

Page 104
 G O NE BEYO ND

The Prajnäpäramitä Sütras,

The Ornam ent o f Clear Realization,

and Its Commentaries in the Tibetan Kagyü Tradition

VOLUME TWO

Translated and introduced by

Karl Brunnhölzl

S n o w L io n P u blic a tio n s
ITHACA, NEW YORK
Page 105
 •••
•••
•••
The Abhisamayalarpkara and Its Commentaries

The Abhisamayiilatpkiira and its contents

The traditional origin of the Abhisamayiila111kiira is first described in

Haribhadra's Alokii:

I have heard that, though noble Asailga understood all the mean-
ings of the words [of the Buddha in general] and had gained
realization, he was still not [able to] determine the meaning of the
prajftaparamita [sfttras] because of their profundity, their numer-
ous repetitions, and his not recognizing the precise significance of
individual phrases in the nonrepetitious parts [of these sfttras]. He
became depressed about this, upon which the Bhagavan Maitreya
expounded the prajftaparamita sfttras and composed the verses of
the Abhisamayiila111kiira for his sake. After noble master Asailga
had heard these [texts], he as well as Vasubandhu and further [mas-
ters] explained them [to others].lSI

As for the meaning of the text's title, the Sanskrit term abhisamaya is made
up of the prefixes abhi (toward) and sam (together, fully), and the verbal
root i (going, understanding), thus generally meaning "coming together,"
"reunion," "agreement," and "full understanding." In particular, as a Buddhist
technical term, it refers to the clear realization of or perfect insight into the
supreme spiritual reality, indicating the moments on the path when the medi-
tating mind as the subject fully merges with its object and thus "everything
falls into place." In fact, in the Indian and Tibetan commentaries, abhisamaya
is often glossed as "path" (miirga). In Buddhism, this is meant to signify the
mind as it progresses in its spiritual insights toward liberation from srupsara
and buddhahood, with the main factor in this process being prajfta. The
Abhidharmakosabha~ya explains the term as follows:

Page 106
48 Gone Beyond

"What is the meaning of 'clear realization' (abhisamaya)?" It is clear

and true perception (abhisarrzbodha))52 "Why is it solely uncon-
taminated, but not contaminated?" It is the true (sarrz/sarrzyak)
realization (aya) that is directed toward (abhi) nirvat).a, with "true"
[referring] to true reality (tattva))53

The Yogacarabhumi 154 speaks of six clear realizations, which are explained
in the Viniscayasarrzgraha~;~f155 as follows. (1) The clear realization in terms
of reflection has the nature of the great prajfia that arises from reflection and
of the dharmas concordant with enlightenment that are endowed with such
prajfia. (2) The clear realization in terms of confidence has the nature of the
great mundane and supramundane confidence that focuses on the three jew-
els and of the dharmas concordant with enlightenment that are endowed with
such confidence. (3) The clear realization in terms of ethics has the nature of
the physical and verbal actions that delight the noble ones and of the dharmas
concordant with enlightenment that are endowed with such actions. (4) The
clear realization of reality that is the knowledge of clear realization has the
nature of the prajna that focuses on presentable reality156 and of the dhar-
mas concordant with enlightenment that are endowed with such prajna. (5)
The clear realization of reality that is the knowledge which arises from the
culmination of clear realization has the nature of the prajfia that focuses on
the unpresentable reality and of the dharmas concordant with enlightenment
that are endowed with such prajna. (6) The final clear realization has the
nature of the knowledge of termination and nonarising157 and of the dhar-
mas concordant with enlightenment that are endowed with such knowledge.
The Abhidharmasamuccaya158 presents clear realization as tenfold in
terms of (1) dharma, (2) meaning, (3) true reality, (4) being subsequent, (5)
the three jewels, (6) nonbirth, (7) being final, (8) sravakas, (9) pratyekabud-
dhas, and (10) bodhisattvas. (1)-(4) and (7) respectively refer to the clear
realizations on the five paths in general, with "the clear realization of true
reality" consisting of the attainment of the sixteen mental moments of the
path of seeing. The clear realizations of bodhisattvas are superior to those of
sravakas and pratyekabuddhas by virtue of ten differences (explained in more
detail in the Mahayanasarrzgraha)159 in terms of focal object (the dharmas
of the mahayana versus those of the hinayana), support (the two accumula-
tions of merit and wisdom as the six paramitas), realization (both types of
identitylessness), nonabiding nirvat).a, the ten bhumis, purity (relinquishing
the latent tendencies of all afflictions and purifying buddha realms), an equal
mind toward themselves and others (thus maturing others uninterruptedly),
taking birth in the tathagatagotra, the outcome of this (always being born
into the retinues of buddhas and being mentored by them), and fruition
Page 107
 Introduction 49

(infinite buddha qualities, such as the ten powers, the four fearlessnesses,
and the eighteen unique qualities; the fundamental change of state of the
alaya-consciousness, attainment of the three kayas, relinquishment of both
afflictive and cognitive obscurations, and so on).
In brief, in general, "clear realization" is understood as either the
Buddhist path as a whole, its progressive stages, the methods on the path,
or the progressive levels of prajfia or superior insight. In particular, in the
Abhisamayiilal?'lkiira, the term also refers to the eight topics of this text, which
include the final fruition of the dharmakaya. Thus, according to some com-
mentaries, it is used as a synonym for the text's eight chapters.
Alal?'lkiira means "ornament" and refers to a common genre of brief
Indian commentary, which does not provide a detailed and comprehensive
exegesis of a given subject matter, but just summarizes the most salient points,
usually in verses. Metaphorically, here, the prajfiaparamita sutras are like a
naturally beautiful woman whose looks are only further enhanced by the fine
ornament of Maitreya's synopsis. As the Mahiiyiinasiitriilal?'lkiira says:

Just as a physical form that is an ornament and endowed with

natural qualities,
Through being seen in a mirror, produces supreme delight in
people,
So this dharma, which is endowed with the natural qualities of
excellent words,
Always produces distinct satisfaction in the wise when its
meaning is discriminated)60

As such an ornamental digest of the prajfiaparamita sutras, the

Abhisamayiilal?'lkiira is generally related to the three largest sutras,l61 but
most clearly to the Prajfiiipiiramitiisiitra in Twenty-five Thousand Lines, as the
order of its topics corresponds the closest to the form in which they appear in
this sutra. Essentially, the AA is a giant table of contents for this large sutra,
while fitting each of its sections into its proper place within the progressive
stages of the path to buddhahood. This is reflected in the structure of the AA,
which consists of eight chapters or topics-"the eight clear realizations"-
branching out into seventy points,l62 which are further divided into about
1,200 subpoints. The eight topics are:
(1) the knowledge of all aspects (sarviikiirajfiatii)
(2) the knowledge of the pathl63 (margajfiata)
(3) the all-knowledge (sarvajfiata)
(4) the full realization of all aspects (sarvakarabhisal?'lbhoda)
(5) the culminating clear realization (miirdhabhisamaya)
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50 Gone Beyond

(6) the serial clear realization (anupurvikabhisamaya)

(7) the clear realization in a single instant (ekak$a~;~abhisamaya)
(8) the dharmakayai64

Among these eight topics, (1)-(3) represent what is to be known and real-
ized on the path to buddhahood; (4)-(7) are the four kinds of trainings or
yogic practicesl65 as the means to realize (1)-(3); and (8) discusses the frui-
tion of these trainings. The eight topics can also be summarized into six by
taking (1)-(3) as the object of realization in general or three by additionally
taking (4)-(7) as the training in general. The following is an outline of the
contents of these eight topics and their seventy subpoints.

1) The knowledge of all aspects

The knowledge of all aspects refers to a buddha's realization of all aspects,
signs, and characteristics of all phenomena being unborn. This means
being omniscient about all aspects of the true nature of phenomena and the
entire variety of seeming appearances. In itself, the knowledge of all aspects
encompasses all the remaining seven topics of the AA. However, though the
knowledge of all aspects is in essence nothing but the fruition of the bodhi-
sattva path, the text presents it in retrospect, that is, through the ten sets of
causes on the bodhisattva path that, when practically engaged in, eventually
lead to the attainment of this knowledge and then also make up its intrinsic
constituents.

The ten points that define the knowledge of all aspects

The Alf.s opening stanza pays homage to prajnaparamita as the mother of all
four noble ones (sravaka and pratyekabuddha arhats, bodhisattvas, and bud-
dhas). Verses 1.1-2 identify the purpose of the text as realizing the meaning
of prajfiaparamita as taught in the siitras in an easy way in order to attain
buddhahood. There follows a brief synopsis of the entire text through outlin-
ing its eight topics and their seventy points (1.3-17).
The actual first chapter on the knowledge of all aspects starts with verses
1.18-20 on (I) generating bodhicitta as the foundational motivation for the
entire mahayana path. The progressive stages of cultivating bodhicitta are
illustrated through twenty-two examples that show how it flourishes on the
various levels of the path up through buddhahood.
(2) This is followed by the tenfold instructions (1.21-24) on how to practi-
cally apply this motivation of bodhicitta. These instructions consist of the
nature of such practice (engaging in the union of profound and vast means
and prajna in a nonreferential manner by way of not going beyond the two
realities); the focal object of practice (the four realities of the noble ones);I66
Page 109
 Introduction 51

the foundation of practice (the three jewels); and the causes of consummate
practice (three kinds of vigor, cultivating extrasensory powers to benefit
beings, and the paths of seeing and familiarization). The subpoint of the three
jewels includes a supplementary discussion of the twenty types of bodhisattva
srupgha as modeled on the different types of stream-enterers, once-returners,
nonreturners, and arhats that are presented in the sravaka system.
(3) The path of preparation, called "the branches conducive to penetra-
tion" (1.25-36), represents both the first major fruition of having practiced
the instructions under (2) and the cause of the path of seeing. It consists of
the four levels of heat, peak, poised readiness, and supreme dharma, each one
of which has three degrees. All twelve have their own specific focal objects
and cognitive aspects under which the former are viewed, with the four reali-
ties and their sixteen aspects being the common basis for all of them. During
these levels, four sets of nine conceptions167 about the apprehended (in terms
of afflicted and purified phenomena) and the apprehender (in terms of sub-
stantially and imputedly existent persons) are progressively relinquished. This
section includes the supplementary topic of bodhisattvas being mentored by
genuine spiritual friends of the mahayana, who are not afraid of profound
emptiness and thus skillfully teach others the lack of nature of all phenomena
and encourage them to abandon the obstacles in their minds to profound
means and prajfta.
(4) The foundation of practice (1.37-39)-the "disposition" for bud-
dhahood-refers to the single indivisible dharmadhatu as the basic ground
within which all activities on the path, particularly those of the mahayana,
take place.168
(5) The focal object (1.40-41) or vast scope of mahayana practice consists
of all phenomena, be they virtuous, nonvirtuous, neutral, mundane, supra-
mundane, conditioned, or unconditioned.
(6) The aim of this practice (1.42) is represented by the three greatnesses-
the great wisdom mind of a buddha that establishes all sentient beings in
the highest state possible (buddhahood); the great relinquishment of all
adventitious stains from this wisdom mind (all views in terms of personal
and phenomenal identities); and the great realization of this wisdom's fun-
damental nature. At the same time, these three greatnesses are taken as the
means on the bodhisattva path to accomplish their ultimate consummation.
Finally, the actual nature of mahayana practice consists of the last four
points of the knowledge of all aspects-armorlike practice, the practice of
engagement, the prac;tice of the equipments, and the practice of final deliver-
ance. (7) In general, armoi:like practice (1.43) refers to the cause of donning
the great armor that prim~rily consists of the mental vigor to strive for the
welfare of others through the basic motivation of the mahayana-bodhicitta.
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52 Gone Beyond

In particular, this practice consists of engaging in the six paramitas in such a

way that the practice of each one of them includes the practice of all.
(8) Generally speaking, the ninefold practice of engagement (1.44-45) is
primarily the application of the above mental vigor that is preceded by (7) as
its cause. In particular, it includes the trainings in the dhyanas and formless
absorptions; the four immeasurables;169 the paramitas; the path of the ten
bhii.mis; nonreferential prajna; the above three greatnesses; the supernatural
knowledges; and the knowledge of all aspects.
(9) In general, the practice of the seventeen equipments (1.46-71) means
to unrelentingly embrace the activities that make one attain the fruition of
great enlightenment, that is, rendering the two accumulations powerful. In
particular, one gathers the equipments of loving-kindness; the paramitas;
calm abiding with superior insight; the path of the union of the vast and
the profound; skill in means; wisdom; merit; the twenty-one sets of the path
(such as the thirty-seven dharmas concordant with enlightenment); the four
kinds of dhara1,1i; the ten bhii.mis as the foundations of qualities; and the
remedies to dispel flaws. The bulk of this discussion (1.48-70) consists of the
factors that are necessary to achieve each one of the ten bhii.mis.170
(10) In general, the eightfold practice of fmal deliverance (1.72-73) deliv-
ers one from bhii.mi to bhii.mi and has the nature of the union of means and
prajna. In particular, it consists of the three greatnesses by virtue of realizing
that all phenomena are unobservable; realizing all phenomena as equality;
accomplishing the infinite welfare of beings; effortlessness with regard to
these; deliverance in terms of the extremes of permanence and extinction;
the lasting attainment of all qualities of the three yanas; and deliverance in
terms of the final paths of nonlearning (the knowledge of all aspects) and
learning (the special path of the tenth bhiimi).

2) The knowledge of the path

The knowledge of the path means that, while bodhisattvas travel through the
five paths of the mahayana and in particular through the ten bhii.mis, they
realize that all three types of paths-those of sravakas, pratyekabuddhas, and
bodhisattvas-are primordially unborn and without any nature of their own.
This knowledge also refers to all the activities performed on the bodhisattva
path and primarily serves as the remedy for the cognitive obscurations, even-
tually resulting in the knowledge of all aspects.

The eleven points of the knowledge of the path

(1) There are five causes for the knowledge of the path to arise in the
mind stream of a being (11.1). A mind free from afflictions (the conditions
adverse to the arising of this knowledge) becomes a suitable support for this
Page 111
 Introduction 53

knowledge (exemplified by the Buddha eclipsing the radiance of the gods

through his own radiance in order to overcome their pride). The' favorable
condition for this knowledge to arise is the generation of bodhicitta. Its
substantial cause is the disposition-buddha nature-that dwells in all sen-
tient beings. The enhancing factor is to not relinquish the subtle afflictions
that enable bodhisattvas to be willingly reborn in saipsara for the sake of
accomplishing the welfare of others. The activity of the knowledge of such
bodhisattvas consists of liberating sentient beings continuously without man-
ifesting their own buddhahood.
As for the paths to be known through the knowledge that arises from these
causes, they include (2) the paths of sravakas (II.2-5), (3) the path of pratyek-
abuddhas (II.6-10), and the mahayana path (II.ll-31). The former two need
to be known by bodhisattvas primarily in order to guide disciples with the
dispositions of sravakas and pratyekabuddhas. However, unlike sravakas and
pratyekabuddhas, bodhisattvas cultivate the knowledge of these two paths not
as their own actual path for their own welfare, but in a nonreferential manner
by seeing the lack of nature of all the aspects of these paths.
The mahayana path as discussed in this context starts with (4) the path of
seeing (II.11-16) with its sixteen moments of realizing the four realities in
the mahayana way of primarily focusing on the emptiness of all their aspects.
The actual nature of the meditative equipoise that is the path of seeing is
just a single moment of clear realization of the dharmadhatu, but its sixteen
moments are presented from the point of view of how this realization pro-
vides the power to eliminate certain kinds of superimpositions during the
phase of subsequent attainment. This point includes the great benefits of this
path in this and all following lifetimes.
The presentation of the mahayana path of familiarization begins with
explaining (5) its function (II.17), which is its sixfold benefit, so that bodhi-
sattvas become enthusiastic about this path.
The actual path of familiarization consists of its contaminated phase of
subsequent attainment and its uncontaminated phase of meditative equi-
poise. The first one is represented by the following four activities outside of
meditative equipoise from the second up through the tenth bhfim.is, which
still entail illusionlike conceptions and appearances. (6) Bodhisattvas aspire
for prajfiaparamita (II.18-19) in three ways, as her being endowed with the
supreme qualities that consist of the welfare of themselves, others, and both.
(7) The fruitions of such aspirations are that buddhas and bodhisattvas shower
down praise, eulogy, and laudation (II.20) upon these bodhisattvas. The two
supreme kinds of mental engagement during subsequent attainment con-
sist of (8) the nonreferential dedication (II.21-23) for perfect buddhahood
that renders all virtue inexhaustible and (9) rejoicing (II.24), which further
increases virtue.
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54 Gone Beyond

The uncontaminated path of familiarization represents the nonconceptual

wisdom of the meditative equipoises from the second up through the tenth
bhiimis. This path is discussed under two points. (10) The path of familiariza-
tion in terms of accomplishment (11.25) refers to the respective uninterrupted
paths of these bhiimis and thus represents consummate realization. (11) The
pure path of familiarization (11.26-31) refers to the respective paths of lib-
eration of these bhiimis and thus represents consummate relinquishment,l71

3) The knowledge of entities In

Simply put, the knowledge of all entities refers to the full realizations of
sravaka and pratyekabuddha arhats that serve as the remedy for the afflictive
obscurations, being the knowledge that all entities-skandhas, dhatus, and
ayatanas-are empty of a personal self. In the AA, however, the full scope
of the knowledge of entities refers to the perspective of bodhisattvas (and
buddhas), which includes their being fully aware of both the antagonistic
factors and the remedies in the context of the knowledge of the path. This
means that, from the perspective of the bodhisattva path, the above realiza-
tions of sravakas and pratyekabuddhas (their knowledge of the path) make
up the antagonistic factors discussed here because these realizations still
entail apprehending characteristics, while their remedies (the knowledge of
the path of bodhisattvas) essentially consist of being free from apprehending
any characteristics. Though the ways in which sravakas and pratyekabuddhas
gain their realizations are not to be cultivated by bodhisattvas and buddhas
as something that leads to their own specific realizations on the path of the
mahayana (and in fact are to be relinquished by them), they nevertheless need
to know these ways in order to help and teach those on the paths of sravakas
and pratyekabuddhas.

The nine points of the knowledge of entities

Unlike the knowledge of entities of sravakas and pratyekabuddhas, the one
pertaining to bodhisattvas dwells neither in (1) sa:tp.sara (by virtue of the
prajiia of knowing the three times to be equality) nor in (2) inferior forms of
nirval).a (by virtue of compassion for all sentient beings) (III.1).
Consequently (111.2), (3) the knowledge of entities of sravakas and pra-
tyekabuddhas is distant from fruitional prajiiaparamita due to their lack of
skill in means in terms of relinquishing the cognitive obscurations, promot-
ing the welfare of sentient beings, and relying on mahayana spiritual friends.
(4) On the other hand, the knowledge of entities of bodhisattvas is close
to fruitional prajiiaparamita due to being skilled in means in the above three
respects.

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 Introduction 55

As for the antagonistic factors and the remedies in terms of the knowledge
of entities of bodhisattvas (III.3-7), (5) the former consist of the knowledge
of entities of sravakas and pratyekabuddhas in that these cling to the real
existence of the factors to be relinquished, their remedies on the path, and
the fruition.
(6) The remedy for such clinging is the knowledge of entities of bodhisat-
tvas, primarily because it realizes all phenomena in terms of ground, path,
and fruition to be empty and without any nature.
(7) The actual training in engaging in the remedial knowledge of enti-
ties of bodhisattvas (III.8-10ab) consists of the trainings in nonreferential
meditative equipoise that stop clinging to any characteristics in terms of view,
meditation, conduct, fruition, subject, and object-which includes the cling-
ing to one's not being attached to any of these.
(8) All these trainings need to be cultivated through realizing all their
subjects and objects as being fourfold equality (III.lOcd), which serves to
eliminate obstacles. This fourfold equality refers to being free from any con-
ceits in terms of clinging to phenomena as having a nature; the characteristics
of phenomena; the reference points of "me" and "mine"; and realizing the
ways things appear and how they actually are.
(9) The fruition of (7) and (8) is the path of seeing of bodhisattvas
(III.ll-15), whose sixteen wisdom moments relinquish the two sets of six-
teen superimpositions by tirthikas and sravakas, respectively, onto the four
realities of the noble ones.
The third chapter concludes with a verse that summarizes the three knowl-
edges (III.16).

4) The complete training in all aspects

The complete training in, or full realization of, all aspects refers to actually
engaging in the practice of all the points of the three knowledges (1)-(3).
It is the combined familiarization with all entities, all paths, and all aspects,
including their respective knowledges, as being without nature in order to
realize the three knowledges. The AA discusses the 173 aspects of all three
knowledges in terms of practicing, realizing, and mastering them in their
entirety.

The eleven points of the complete training in all aspects

(1) "All aspects" refer to that with which bodhisattvas must familiarize
themselves-the 173 aspects of all three above knowledges (IV.1-5). Here,
"aspects" refer to the particular instances of cognition or wisdom that focus
on particular focal objects, which in this case means all the facets of the four
realities of noble ones from the perspective of the mahayana, the various
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56 Gone Beyond

stages of the bodhisattva path, and the qualities of the final fruition. In par-
ticular, the focusing on the four realities differs from the manner of doing
so in the other yanas because it eliminates all extremes and reference points
with regard to these four realities as entertained by non-Buddhists as well as
by sravakas and pratyekabuddhas. Thus, all these "aspects" are not aspects in
terms of seeming reality (such as outer objects or impermanence), but repre-
sent aspects in terms of ultimate reality-they are nothing but the distinctive
forms in which the mind that familiarizes with and realizes emptiness, the two
kinds of identitylessness, the lack of arising of the three knowledges, and so
on appears. In more detail, among these 173 aspects, the twenty-seven aspects
in terms of the knowledge of entities and the thirty-six aspects in terms of the
knowledge of the path represent the specific ways in which bodhisattvas focus
on the four realities as the path. Among the 110 aspects of the knowledge of
all aspects, the first set of thirty-seven consists of the dharmas concordant
with enlightenment. The second set of thirty-four consists of various sets of
samadhis (the three doors to liberation, the eight liberations, the nine medi-
tative absorptions of progressive abiding, the four readinesses of the path
of seeing) and the ten paramitas. The final set of thirty-nine describes the
nature and the qualities of buddhahood, such as the ten powers and the four
fearlessnesses. The description of all these aspects is followed by two verses
about the general characteristics of the persons who are suitable recipients for
the teachings on prajftaparamita (IV.6-7).
(2) The nature of this training or the manner in which bodhisattvas famil-
iarize with these aspects consists of the five natural and the fifteen situational
trainings (IV.S-11). The former are practiced on an ongoing basis from the
path of accumulation up through the end of the tenth bhfuni, while the latter
are only engaged in during certain phases of the path.
The next four points refer to the preliminary factors of the actual train-
ings. (3) First, there are the fourteen distinct qualities (IV.12ab) that result
from cultivating the above twenty trainings. These include vanquishing the
power of maras, never being born in the unpleasant realms, firm bodhicitta,
the ability to establish many beings in perfect enlightenment, and the promo-
tion of their vast welfare.
(4) On the other hand, while being engaged in these trainings, bodhisat-
tvas need to know and eliminate forty-six flaws (IV.12cd). These obstacles
to properly familiarizing with and realizing prajftaparamita consist of three
main groups-twenty flaws that depend on oneself (such as being distracted
in various ways, misconceptions about prajnaparamita, and causes for aban-
doning the mahayana), twenty-three flaws in terms of various ways in which
teacher and student can be incompatible, and three flaws that depend on oth-
ers (various activities of maras).
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 Introduction 57

(5) The defming characteristics of the mahayana training in all aspects

(IV.13-31) consist of (a) the characteristic of supreme knowledge in terms
of each one of the three knowledges of bodhisattvas, which demonstrates the
capacity of the mahayana training to produce the final realization of bud-
dhahood. (b) The characteristic of supreme activity indicates the capacity of
this training to accomplish the vast welfare of others. (c) The characteristic
of distinctiveness shows that sravakas and pratyekabuddhas do not possess
such consummate capacities. (d) The characteristic of the nature of the train-
ing that possesses these distinctive features (a)-(c) is instantiated by sixteen
aspects in terms of the three knowledges.
(6) The first temporary result of such training is the mahayana path of
accumulation, which is called "the factors conducive to liberation" (IV.32-
34). In general, it consists of gathering the accumulations and, in particular,
of five faculties-the skill in the means to abide in signlessness through elim-
inating signs and characteristics by way of confidence in the three jewels;
vigor with regard to the paramitas; mindfulness of bodhicitta; nonconceptual
samadhi; and the prajfta of knowing all aspects of phenomena. Classified in
another way, the lesser, medium, and great levels of the path of accumulation
are the four foundations of mindfulnesss, the four correct efforts, and the
four limbs of miraculous powers.
(7) The next path is the path of preparation, which represents the factors
conducive to penetration (IV.35-37). In this chapter, its four levels of heat up
through the supreme dharma are taught from the perspective of the activities
of bodhisattvas during subsequent attainment (in the chapter of the knowl-
edge of all aspects, they were taught from the perspective of their realizations
in meditative equipoise). Throughout these levels, the focal objects are all
sentient beings, on whom one focuses through seeing oneself and all others
as equal, refraining from evil, abiding in the paramitas, maturing sentient
beings, and so on. One also establishes others in such activities and rejoices
in their doing so.
(8) The persons who cultivate the complete training in all aspects are the
irreversible learning bodhisattvas (IV.38-59). Bodhisattvas of sharp faculties
achieve twenty signs of being irreversible from eventually attaining buddha-
hood already on the path of preparation. Those of medium faculties attain
sixteen signs of such irreversibility on the path of seeing, which consist of
special expressions of physical and verbal conduct as the natural outflow of
the realizations during the sixteen moments of this path. Those of duller
faculties show eight signs of said irreversibility on the path of familiariza-
tion, which are this path's profundity in terms of arising, ceasing, suchness,
and so on.

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(9) The training in realizing sarpsara and nirval)a as equality (IV.60) con-
sists of not conceptualizing these two in any way because all phenomena are
equally empty and dreamlike. This training is the cause of the dharmakaya.
(10) The training in pure realms means to manifest one's own pure buddha
realm, which consists of pure beings and a pure environment with unsurpass-
able qualities (IV.61). This training is the cause of the sambhogakaya.
(11) The tenfold training in skill in means (IV.62-63) matures others and
is the cause of one's enlightened activity in this pure realm.

5) The culminating training

The culminating training, or culminating dear realization, represents the
highest forms of familiarization with all entities, all paths, and all aspects as
being without nature, which take place on the paths of preparation, seeing,
and familiarization, respectively. In other words, it consists of the various
levels of "breakthrough experiences" and their signs that manifest on the pro-
gressive paths of bodhisattvas as the results of their cultivating the complete
training in all aspects.

The eight points of the culminating training

(1) The culminating training of the level of heat of the path of prepara-
tion (V.1) arises from the cause of having cultivated the complete training in
all aspects on the path of accumulation. It is taught through the twelve signs
during both the waking state and in dreams that signal its attainment.
(2) The culminating training of the level of peak (V.2) is taught by way of
sixteen examples that demonstrate the increase in merit on this level in com-
parison with the level of heat. These examples show that bodhisattvas on the
level of peak, through not being separated from the mental engagement of all
phenomena as being dreamlike, engage in prajfiaparamita and teach it to oth-
ers, which is far more meritorious than the merits in any of these examples.
(3) The culminating training of poised readiness (V.3) is taught by way of
the stability of not regressing into the paths of sravakas or pratyekabuddhas
through never abandoning the three knowledges (by virtue of dedicating
them to buddhahoood) or the welfare of sentient beings.
(4) The culminating training of the supreme dharma (V.4) is taught by
way of the immeasurable extent of the two accumulations of merit and wis-
dom that characterize the samadhi of continuously settling on the threefold
lack of nature of the three knowledges.
(5) The culminating training of the path of seeing is discussed by starting
with the four sets of the nine imputational conceptions about apprehender
and apprehended that are the factors to be relinquished through seeing (V.S-
16). The two sets of conceptions about the apprehended are in terms of the
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 Introduction 59

objects that bodhisattvas regard as something to be engaged in (the paths and

fruitions of the mahayana) versus the objects from which they need to with-
draw (the paths and fruitions of the hmayana). Respectively, the two sets of
the conceptions about the apprehender are in terms of ordinary beings taking
persons to be substantially existent and noble beings taking them to be imput-
edly existent. This is followed by discussions of the causes of enlightenment
(enlightenment being understood as the actual nature of the culminating
training of the path of seeing), its nature, and the manner of familiarizing
with it (V.17-21). Unlike the explicit explanations in the siitras on the indi-
vidual remedies for the implied four sets of conceptions, the AA explicitly
discusses the latter, while their remedies are implied. Thus, the AA gives no
details of the remedies, but only summarily refers to the uninterrupted path
and the special path (called "the lion's sport") of the path of seeing (V.22-23).
(6) The culminating training of the path of familiarization is explained by
starting with its special way of training in samadhi through alternating and
skipping various meditative states, called "crossing in one leap" (V.24-25).
Among the four sets of the nine innate conceptions about the apprehender
and the apprehended to be relinquished through familiarization (V.26-34),
the two sets of the conceptions about the apprehended are about what is
to be engaged by bodhisattvas (the prajnaparamita teachings, their quali-
ties, and the paths related to them) and what is to be rejected by them (not
mentally engaging in and familiarizing with prajnaparamita or doing so in
wrong ways). The two sets of the conceptions about the apprehender refer
to imputations (mere persons) and the mere causes for such imputations
(mere appearances). This section concludes with the limitless qualities that
arise from the culm~nating training of the path of familiarization (V.35-36)
and support the bodhisattvas on this level, enabling them to swiftly become
buddhas.
(7) The culminating training of the final uninterrupted path of the path
of familiarization (V.37-38) is the "vajralike samadhi" during the very last
moment of the tenth bhiimi, which overcomes the most subtle obscurations
(the last remainder of the alaya-consciousness). Here, this training is equated
with the knowledge of all aspects (which manifests immediately after it) and
is described through its abundance of merit.
(8) Finally, this chapter speaks about sixteen mistaken notions in terms of
the two realities seeming to be contradictory (V.39-42). These subtle qualms
represent the specific factors to be relinquished during the vajralike samadhi
and pertain to its focal object (the lack of entities), its dominant factor (the
prajna of mindfulness), and its aspect (all reference points and characteristics
being at peace).

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6) The serial training

As for the serial training in a general sense, it is a brief overview of the
sequential nature of the entire path, emphasizing the progressive stabilization
of momentary and culminating insights in terms of all the different aspects
of the three knowledges. More specifically, it refers to being able to train in
all these aspects together in a very swift sequential manner due to one's great
familiarity with them.

The thirteen points of the serial training

This training is taught through (1)-(6) practicing the six paramitas (VI.1a) in
the manner of not observing the three spheres. This represents conduct (or
the consummate training) in which merit is primary.
The six recollections (VI.lb) represent the path of the union of view and
conduct (or the consummate way of thinking) and consist of recollecting the
three jewels-(7) the Buddha (the aspects of the knowledge of all aspects), (8)
virtuous, nonvirtuous, and neutral dharmas, and (9) the srup.gha of irrevers-
ible bodhisattvas; ( 10) ethics and ( 11) giving as the bases of the six paramitas;
and (12) taking the noble ones who appear as deities as one's witnesses on the
path. The specific manner of familiarizing with all these recollections is to
lack recollection and mental engagement.
(13) The training in realizing the nature of the lack of entity (VI.lc) rep-
resents the training in equality and the general view for all thirteen aspects of
the serial training, which means to primarily familiarize with nonconceptual
wisdom.

7) The instantaneous training

The instantaneous training, or the clear realization in a single instant, refers to
a bodhisattva's simultaneous realization of all aspects of the three knowledges
in the vajralike samadhi during the last moment of the tenth bhiimi, which
is immediately followed by the attainment of buddhahood. This training is
the natural culminating outflow of training (6), in particular due to having
cultivated all the paramitas in a sequential manner. In terms of its nature, the
instantaneous training cannot be divided, but by way of its general character-
istics, isolates, or distinct capacities, it is fourfold.

The four points of the instantaneous training

(1) The instantaneous training in terms of nonmaturation (VII.1-2) refers
to being in the process of becoming free from the most subtle stains that are
the impregnations of negative tendencies. This means that each uncontami-
nated phenomenon includes all other infmite uncontaminated phenomena.
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 Introduction 61

Therefore, if a single one of them becomes free from these subtle stains, all
uncontaminated phenomena will be free from them.
(2) The instantaneous training in terms of maturation (VII.3) refers to
this very training being about to become buddha wisdom after being freed
from the above impregnations. This means that, in a single instant, personally
experienced wisdom dawns as the matured true nature of prajfiaparamita,
which overcomes even the most subtle stains. The inseparability of subject
and object at this point represents the knowledge of all aspects.
(3) The instantaneous training in terms of the lack of characteristics
(VII.4) means that, through dwelling in the insight that all phenomena arise
in a dreamlike fashion, the knowledge of all aspects is manifested in one sin-
gle instant of discovering the lack of characteristics of these dependently
originating phenomena.
(4) The instantaneous training in terms of nonduality (VII.S) means that,
upon awakening from sleeplike ignorance, phenomena are no longer seen as
the duality of apprehender and apprehended. Thus, the true reality of the
purity of nondual mind is seen in one single instant.

8) The dharmakaya
The last topic discusses the final fruition of the four trainings-buddha-
hood-as the three (or four) kayas and their enlightened activity. The primary
buddhakaya is the dharmakaya. In terms of its nature and purity, it is referred
to as the svabhavikakaya; in terms of its enjoyment of the dharma of the
mahayana, as the sambhogikakaya; and in terms of its manifesting in all kinds
of pure and impure forms in various realms, as the nairmiil}.ikakaya.

The four points of the dharmakaya

(1) The svabhavikakaya (VIII.l-11) refers to twofold purity-the
dharmadhatu being primordially pure and also having become free from all
adventitious ~tains. This includes the attainment of the twenty-one sets of
uncontaminated qualities, which account for a buddha's all-pervading and
permanent activity for the vast and inexhaustible welfare of all sentient beings.
(2) The siimbhogikakaya (VIII.l2-32) is always endowed with the five cer-
tainties in terms of body, realm, retinue, teaching the mahayana, and time.
In the AA, it is described through the thirty-two major and the eighty minor
marks, including their causes on the path.
(3) The nairma.I).ikakaya (VIII.33) is of three types-(a) artistic
nairmiil}.ikakayas (great artists, scientists, healers, and so on); (b) incarnate
nairma.I).ikakayas (any animate or inanimate manifestations by buddhas for
the welfare of beings); and (c) supreme nairma.I).ikakayas who display the
twelve deeds of a buddha (such as Buddha Sakyamuni). Though all these
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manifestations of the nairmanikakaya arise and cease in great variety, the

continuum of their common activity represents an uninterrupted stream for
as long as srupsara lasts.
(4} The effortless and nonconceptual enlightened activity of buddhahood
(VIII.34-40} depends on the dominant condition of the wisdom dharmakaya.
In brief, it consists of the twenty-seven aspects of establishing beings in the
support of the path, the path itself, and the fruition of this path,l73
The last two verses of the AA respectively summarize the eight topics into
six (taking the three knowledges as one point) and three (taking the three
knowledges and the four trainings as one point, respectively).
In sum, the teachings on the three knowledges serve to cut through doubts
about what is to be known and practiced, with the respectively higher ones
among the three knowledges including the lower. They are taught in order
to know what is to be made a living experience-that all entities (skandhas,
dhatus, and ayanatas}, paths, and aspects are unborn. The four trainings
are the means to make the three knowledges a living experience, and the
dharmakaya is taught as the outcome of these trainings.
In particular, the ten causes of the knowledge of all aspects in Chapter
One are followed by the knowledge of the path since what bodhisattvas
strive for through these ten causes depends on this second knowledge. The
third knowledge, the knowledge of entities, is taught in order to recognize
the concordant and discordant factors of the knowledge of the path. The
complete training in all aspects represents the familiarization with all aspects
of the three knowledges in order to clearly perceive them. The culminating
training refers to familiarizing with them in such a way that they are dearly
realized. The serial training is the familiarization in order to gain stability in
this clear realization, and the instantaneous training means familiarization
with all these aspects in a simultaneous way after having attained stability in
their clear realization. The dharmakaya is the full and incontrovertible real-
ization of all three knowledges. This represents the gradual order of topics
(1}-(8), but each one of (1}-(6} also teaches the complete path in more or less
great detail. Also, the commentaries usually say that the latter five topics are
included in the first three.I74 Among the three knowledges, the knowledge of
the path and the knowledge of entities are in turn included in the knowledge
of all aspects. In this way, the first topic, which in itself already encompasses
the entire teachings of the mahayana path, is of paramount importance and
usually studied most thoroughly. In their briefest form, the three knowledges
are contained in the Al\.s opening verse of homage to Prajfiaparamita, which
thus contains the subject matter of the entire text.

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 G O NE BEYOND

The Prajnäpäramitä Sütras,

The Ornam ent o f Clear Realization,

and Its Commentaries in the Tibetan Kagyü Tradition

VOLUME TWO

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Translated and introduced by
Karl Brunnhölzl

Sn o w Li o n P u b l i c a t i o n s
ITHACA, NEW YORK
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Religion Compass 5/5 (2011): 166–179, 10.1111/j.1749-8171.2011.00271.x

The Mah ay

ana Path of the Bodhisattva in the Ornament
for Clear Realization
James B. Apple*
University of Calgary

Abstract
Buddhists have articulated the central notion of the ‘path’ in a variety of different ways and in a
great number of texts throughout the history of their traditions. Among texts related to the path,
the Ornament for Clear Realization, a commentary on the Prajñaparamita Sutras, has had a significant
impact on Mahayana Buddhist notions of the path and became the dominant Indian text for the
study of the path in Tibetan traditions. This article focuses on two general descriptions of the
bodhisattva path found in the Ornament for Clear Realization. The first description centers upon
eight ‘clear realizations’ (abhisamaya) that constitute the knowledges and practices of Prajñaparamita
textual systems. The second description elucidates a system of five paths, shaped by Indian
Abhidharma and Yogacara texts, that is commonly used by Tibetan commentators. The article
demonstrates how the eight clear realizations and five paths are interrelated, yet distinct, modes of
envisioning the bodhisattva path in the Ornament. While these path structures do not provide
details of actual meditation experience, they do provide Tibetan Buddhists who follow the
Ornament a structured worldview where a narrative of spiritual progress is possible and where the
altruistic goal of Buddhahood can be attained.

Introduction
Buddhists have conceived of the prescriptive teachings attributed to the Buddha as analo-
gous to a ‘path’ (marga) from the very beginning of their traditions. In the wide variety of
Buddhist traditions that develop throughout history one of the central metaphors is that
of the path (marga). As Buswell and Gimello (1992, p. 6) suggest, the path
incorporates, underlies, or presupposes everything else in Buddhism, from the simplest act of
charity to the most refined meditative experience and the most rigorous philosophical argu-
ment. [It]… directs attention…to a general pattern of discipline encompassing both the whole
life of the individual and corporate life of the whole Buddhist community.
In conjunction with this focus and attention on what the Buddha prescribed, an abundant
amount of literature concerned with the path developed throughout the Buddhist world.
The historical conditions and interests of the Buddhist authors who composed the litera-
ture shaped the structures and ideals that underlie Buddhist conceptions of the path.
Among Theravada Buddhist traditions, Buddhaghosa’s Path of Purification (Visuddhimagga)
~ anamoli 2006) is a well-known example; similarly, an important example found in East
(N
Asia_ is The Great Calming and Contemplations (Mo-ho chih-kuan) by the Chinese Tiantai
master Zhiyi (538–597 CE) (Donner and Stevenson 1993). In India, a number of exegeti-
cal texts provided accounts of how the path could be conceived and practiced. These
_
included Asanga’s (c. fourth century CE) Mahayanasutralamkara (Ornament of the Mahayana
Scriptures) (Thurman et al. 2004) and Bodhisattvabhu_mi (Stages for the Bodhisattva),

ª 2011 The Author

Religion Compass ª 2011 Blackwell Publishing Ltd

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 The Mahayana Path of the Bodhisattva 167

Candrakırti’s (c. seventh century) Madhyamakavatara (Introduction to the Middle Way)

(Huntington & Wangchen 1989), and Śantideva’s (c. eighth century) Bodhicaryavatara
(Introduction to the Practices of a Bodhisattva) (Crosby & Skilton 1996). Among such texts,
the Ornament for Clear Realization ðAbhisamayalamkaraÞ (Conze 1954; Sparham 2006,
2008, 2009), attributed to Maitreyanatha (c. third_ century), had a great impact on the
Mahayana Buddhist notions of the path and became the dominant text for the study of
the path in Tibetan traditions.
The Ornament for Clear Realization (hereafter Ornament) is a commentary on the Pra-
jñaparamita Sutras, discourses attributed to the Buddha which outline the attainment of
Buddhahood through cognizing non-dual wisdom (advayajñana) and the practice of the
perfections (paramitas). As a technical treatise (śastra), the Ornament consists of an encyclo-
pedic table of contents, communicating in an abridged form the subject matter of the
entire Large Prajñaparamita Sutra corpus. The treatise presents a condensed summary of all
the instructions, practices, paths, and stages of realization to Buddhahood that are men-
tioned in the Prajñaparamita Sutras. The primary focus of the Ornament is to describe the
stages of the Mahayana path, which are thought by Indian and Tibetan scholars to be
implicitly stated in the Prajñaparamita Sutras. Indian and Tibetan scholars describe the con-
tent of the Ornament as stages of realization that are the hidden meaning (Tib. sbas don) of
these Sutras. The Ornament provides an outline of the realizations and practices for bodhi-
sattvas (‘Buddhas-in-training’) in order to achieve Buddhahood.
While soteriologically significant, the objectified, codified, and detailed scholastic
descriptions of path structures and stages mentioned in Buddhist accounts of the path do
not serve as practical guides to Buddhist practice, nor do they provide details of actual
meditation experience. Rather, descriptions of the path in Buddhist texts such as the
Ornament serve as an archetypal pattern of the worldview in which liberation is possible
for the individual practitioner. Buddhist scholastic accounts of the path are constructs or
‘prescriptive systemizations of scriptural material’ (Williams 2009, p. 356n27), that were
‘‘compiled by monks of formidable learning who were attempting to systematize and
schematize the confused and often conflicting descriptions of practices and stages found
scattered throughout the canon’’ (Sharf 1995, pp. 261–2). As Dreyfus (2003, p. 173)
articulates, the path serves as a structure through which a Buddhist tradition will formu-
late their practices, doctrines, and narratives. In the case of Tibetan Buddhist traditions,
‘‘[t]he discussion of the path is central…because it habituates students to the universe in
which these narratives make sense, and thus strengthens their religious commitment’’
(Dreyfus 2003, pp. 179–80). Although the descriptions of the path must appear as con-
crete relations to Buddhist practices for followers of a tradition, Dreyfus argues that this
concreteness is itself a reification. The model of the path outlined by texts such as the
Ornament are mental constructs which serve as representational forces to influence and
support people in their practices (Dreyfus 2003, p. 181). In this manner, the Ornament
constructs a soteriological worldview that outlines a narrative of progress to Buddhahood
but does not describe meditative experiences or provide practical guidelines of how to
cultivate such experiences. The Ornament ‘‘provides the Tibetan tradition with the frame-
work that makes a narrative of spiritual progress possible and introduces an element of
closure without which the commitment required by Buddhist practices cannot be sus-
tained’’ (Dreyfus 1997, p. 62).
In terms of general content and structure, the Ornament is comprised of 273 Sanskrit
stanzas within nine chapters that present the hidden meaning of the Prajñaparamita Sutras.
The Ornament lays out the same subject matter numerous times, yet with each repetition
of the presentation, the subject matter is covered in successively greater detail (Apple

ª 2011 The Author Religion Compass 5/5 (2011): 166–179, 10.1111/j.1749-8171.2011.00271.x

Religion Compass ª 2011 Blackwell Publishing Ltd

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168 James B. Apple

2008, p. 50; Sparham 1987). The main subject matter of the text is presented five sepa-
rate times. The (1) homage encapsulates the main principles that flow throughout the
whole text. The homage is followed by a restatement of these main principles in (2) a
versified table of contents (Ornament 1.3–4). These main principles or topics are then
slightly expanded and contained in (3) an elucidation of the ‘body of the text’ (Ornament
1.5–17). The fourth repetition is the most expansive and consists of (4) a detailed articula-
tion (Ornament, 1.18-penultimate) of the paths and stages. Finally, (5) summation verses
(Ornament 9.1–2) are given which condense the subject matter of the text into three cate-
gories (aims, practices, and result; see Table 1). The Ornament presents its subject matter
in terse verses that are often vague in meaning and difficult to understand without the
assistance of a commentary. The text presumes that the reader has a background in Bud-
dhist scholasticism, including a knowledge of Abhidharma path structures, categories of
mental defilements, meditational attainments, analytical procedures, and cosmology,
among other topics. Along these lines, the path systems presented in the Ornament are
quite complex with multiple divisions and subdivisions pertaining to each aspect of the
path from several different angles.
For the purposes of this article, we may focus on two general descriptions of the
bodhisattva path found in the Ornament. The first description of the bodhisattva path
found in the Ornament centers upon eight ‘clear realizations’ (abhisamaya) that constitute
the subject matter of the whole text. The terms and concepts used in the Ornament to
describe and outline these clear realizations, such as Total Omniscience (sarvakarajñata) or
Path Omniscience (margajñata), are unique to the Ornament and rarely appear in other
texts of Buddhist scholasticism. The second description of the bodhisattva path found in
the Ornament is the system of the five paths (lam lnga, *pañcamarga). The description of
the bodhisattva path within the Ornament in terms of five paths is one that is commonly
used by Tibetan commentators and is influenced by Indian Abhidharma and Yogacara lit-
erature, particularly texts like Vasubandu’s Abhidharmakośa (Pruden 1988) and Asanga’s _
Abhidharmasamuccaya (Rahula and Boin-Webb 2000). In the description of these two
models of the path for bodhisattvas as found in the Ornament, we will present a general
outline of the material that conforms to the expectations of most Indian and Tibetan
commentators. At the same time, we will bracket controversial exegetical points related
to the Ornament and will not explore specific doctrinal points subject to debate.

Eight Clear Realizations of Prajñaparamita

The Ornament is a summary of the Prajñaparamita Sutras, the discourses on the ‘Perfection
of Wisdom’. Prajñaparamita or ‘Perfect Wisdom’, in addition to referring to a genre of

Table 1 Eight Subjects in the Ornament for Clear Realization

A. Aim (vis aya) 1. Total omniscience (sarvakarajñata)

2. Path omniscience (margajñata)
3. Empirical omniscience (sarvajñata)
B. Practice (prayoga) 4. Full realization of all aspects (sarvakarabhisam· bodha)
5. Realization that has attained the summit (murdhabhisamaya)
6. Progressive realization (anupurvabhisamaya)
7. Instantaneous realization (ekaks· an·abhisam · bodha)
C. Result (phala) 8. Dharma-body (dharmakaya)

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Buddhist literature, is synonymous with the perfect non-dual wisdom (advayajñana) of a

Buddha, and the teachings of the path leading to this wisdom (Apple 2008, p. 48). The
Ornament (1.3–4) states that ‘‘the perfection of wisdom is proclaimed through eight sub-
jects: (1) Total Omniscience, (2) Path Omniscience, (3) Empirical Omniscience, (4) Full
Realization of All Aspects, (5) Realization that has attained the Summit, (6) Progressive
realization, (7) Instantaneous Realization, and (8) the Dharma-body’’ (see Table 1). The
Ornament contains nine chapters, eight of which address each subject in turn. The eight
subjects (padartha) that comprise these eight chapters (adhikara) of the Ornament
correspond to eight clear realizations (abhisamaya) that explain the multiple meanings of
Prajñaparamita.
The eight subjects found in the Ornament are usually understood in terms of three cate-
gories that are mentioned in the final verses of the text’s ninth chapter. The first three
clear realizations (1–3) are aims or objects (visaya) to be known by bodhisattvas. The next
four realizations (4–7) are practices (prayoga) to be cultivated by bodhisattvas in order cog-
nize the first three realizations. Finally, the dharma-body (phala) occurs as a result of the
practices that actualize the clear realizations (see Table 1).
An initial distinction in the Ornament describes prajñaparamita or the ‘perfection of wis-
dom’ in terms of three types of omniscience (i.e., sarvakarajñata, margajñata, sarvajñata).
The Ornament’s main purport and path structure is for the training of bodhisattvas to
attain unsurpassable complete awakening (bla na med pa’i yang dag par rdzogs pa’i sangs
rgyas) through cognizing Total Omniscience (sarvakarajñata). Total Omniscience or the
wisdom of all aspects (sarvakarajñata, rnam pa thams cad mkhyen pa nyid) is regarded as the
fundamental wisdom and the central concept of the Prajñaparamita sutras (Obermiller
1932, pp. 72–4, 1933, pp. 3–4; Sparham 2006, pp. 4–5, 188–90). Total Omniscience is
direct unmediated knowledge which understands exactly the manner of reality (ji lta ba
bzhin yod pa, yathavadbhavika) to its fullest possible extent (ji snyed yod pa, yavadbhavikata)
in all its aspects (Yeh 1984). Only fully enlightened Buddhas attain this knowledge.
Understanding the manner of reality relates to a Buddha’s cognition of emptiness (śunyata)
and the fullest possible extent refers to any and all possible objects of knowledge. In order
for bodhisattvas to accomplish the goal of attaining Buddhahood, as well as to facilitate
their ability to teach various levels of future disciples, they must train in acquiring an
understanding of all Buddhist path systems, both Hınayana and Mahayana. This under-
standing of all paths is called path-omniscience (margajñata, lam shes nyid) (Obermiller
1932, pp. 74–5, 1933, pp. 192–6; Sparham 2006, pp.191–3, 2008). In the Ornament three
types of path systems are mastered by bodhisattvas: the paths of śravakas, the paths of prat-
yekabuddhas, and the paths of bodhisattvas. A śravaka (Tib. nyan thos pa, ‘Listener’) is a
type of individual who has heard or studied the Buddha’s teachings and who seeks the
peace of nirvana through cultivating a direct realization of the Nobles’ Four Truths.
A pratyekabuddha _ (Tib. rang sang gyas, ‘Solitary Buddha’) is an ‘individually awakened one’
who cognizes the emptiness of external objects through realizing dependent arising but
does not thereby attain the full omniscience of a Buddha. Pratyekabuddhas do not have
much compassion and attain their awakening in solitude. A bodhisattva (Tib. byang chub
sems dpa’, ‘Buddha-to-be’) is an individual who is intent on achieving full Buddhahood
for the welfare of beings through cultivating wisdom and compassion. The third chapter
or third clear realization is Omniscience (sarvajñata) or Empirical Omniscience (vastujñana,
gzhi shes; lit. ‘knowledge of bases’) (Obermiller 1932, pp. 75–7; Sparham 2008, pp. 51–
67, 299–328). This clear realization cognizes empirical objects which are to be abandoned
in conditioned existence. Such realization correlates to knowledge that is comprehended
by śravakas and pratyekabuddhas. Empirical Omniscience is mastered by bodhisattvas as

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well, but bodhisattvas do not cling to the pacifying results of this realization’s cognition.
This knowledge leads śravakas, pratyekabuddhas, as well as bodhisattvas, to comprehend the
entirety of unconditioned and conditioned things (dharmas) in Buddhist classification,
including the five aggregates (skandha), the twelve sense spheres (ayatana), and the eigh-
teen sense objects (dhatu).
The path to Buddhahood itself and the detailed means of its application are covered in
the Ornament by the fourth through seventh clear realizations. The fourth chapter of the
Ornament, devoted to the realization of wisdom of all aspects (sarvakarabhisambodha, rnam
_
rdzogs sbyor ba), is a yogic practice which enables a bodhisattva to gain a cognition of all
the aspects of the three types of omniscience (Obermiller 1932, pp. 77–9, 1933, pp. 318–
404; Sparham 2009). This realization is comprised of twenty methods for meditative
training (prayoga) and 173 aspects (akara) that relate to the three forms of omniscience.
The Ornament’s chapter five pertains to the summit of full understanding (murdhabhisa-
maya, rtse sbyor) or ‘culminating insight’ (Obermiller 1932, pp. 79–80). This abhisamaya is
comprised of eight factors and refers to phases of yogic practices which reach culmination
while cognizing emptiness. Among the five paths (which will be described below), this
clear realization begins in the Path of Training (prayogamarga, sbyor lam) and the Path of
Meditation (bhavanamarga, sgom lam) and extends until the instant before the attainment of
Buddhahood. The sixth chapter defines, by reference to thirteen topics in one verse, the
gradual full understanding (anupurvabhisamaya, mthar gyis sbyor ba) of the three forms of
omniscience (Obermiller 1932, p. 81). This clear realization of ‘gradual insight’ consists
of engaging in the six perfections of bodhisattva practice (paramitas), giving, moral virtue,
patience, diligence, concentration, and discernment, as well as concentrating upon six
forms of recollection (anusmrti), including recollection of the Buddha (‘teacher’), Dharma
_
(‘teaching’), and Samgha (‘community’). The gradual full understanding also involves cog-
_
nizing the lack of essence of all things. This realization is present, beginning in the path
of accumulation, and slowly increases until the final moment before Buddhahood. The
seventh abhisamaya clarifies the ‘instantaneous realization’ (ekaksanabhisamaya, skad cig gcig
_ _
pa’i mngon par rdzogs par byang chub pa) through four modes (Galloway 1988; Obermiller
1932, pp. 81–3). ‘Instantaneous realization’ occurs at the final moment right before Bud-
dhahood. Abhisamayas four through seven are known as ‘the four methods of realization’
of the three types of knowledge.
The last subject in the Ornament, the result of the path, is the realization of the
Dharma-body (dharmakayabhisamaya, chos sku mngon rtogs pa) in its four aspects. Indian
and Tibetan commentators debate about what exactly is the correct interpretation of
these four aspects (Makransky 1997). A number of Tibetan scholars, following the
Indian scholar Haribhadra, will understand these four as (1) the body of dharma (dhar-
makaya), (2) the embodiment of Buddhahood in its essence (svabhavikakaya), (3) the
embodiment of communal enjoyment (sambhogakaya), and (4) the limitless forms of
awakened manifestation (nairmanikakaya). The _ realization of the Dharmakaya is brought
_
about as a natural result of the preceding practices found in the fourth through seventh
clear realizations.
In this way, the eight subjects of the Ornament articulate a worldview in which bodhi-
sattvas may actualize Omniscient Buddhahood. The eight subjects in terms of three cate-
gories are given in Table 1. The eight subjects found in the Ornament are further
expanded into seventy topics (arthasaptatih, don bdun cu) that outline the individual topics
to be mastered within each subject. The _eight subjects and seventy topics often serve as a
topical outline of the Ornament and develops into a genre of literature in Tibet to facili-
tate the study of paths and stages (Obermiller 1932, pp. 61–85).

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 The Mahayana Path of the Bodhisattva 171

The Fivefold Path of the Bodhisattva

As mentioned above, the Ornament documents a highly complex schema of ‘classical
Mahayana path-systems’ that has an intimate relationship with the contents of the Pra-
jñaparamita Sutras. The Ornament standing on its own, without close scrutiny, may appear
as no more than a list of topics summarized from these sutras. However, beginning in the
sixth century CE with Arya  Vimuktisena and in the eighth century CE with Haribhadra,
we begin to see commentaries to the Ornament which provide detailed definitions on par-
ticular subjects supported by the testament of doctrinal digests, such as the Abhidhar-
makośa, Mahay anasutralamkara, and Pramanavarttika (Sparham 2006, 2008, 2009). This
trend found among Indian _ commentaries extends
_ into Tibet and Tibetan-based commen-
taries beginning in the early eleventh century up until the present day. By the time the
Ornament commentarial tradition had reached its apex in mid-fifteenth century Tibet, an
all-inclusive method of exegesis allowed for Tibetan Ornament commentaries to evolve
into a tour de force of encyclopedic Buddhist doctrinal knowledge where even minor top-
ics could be expanded into hundreds of pages and for specific topics to even develop into
separate books and genre categories of Tibetan literature (Apple 2008, pp. 21–46).
The Ornament commentarial tradition in its exegesis of path systems began to utilize a
model of five paths to describe practices and stages of attainment. The system of ‘five
paths’ is one the best known among path schemes found in Buddhist literature (Buswell
and Gimello 1992, pp. 7–9). The system is associated with Abhidharma traditions,
although its exact historial beginnings are not clear (Watanabe 2000, pp. 38–48). One of
the most influential formulations is found in Asa_nga’s Abhidharmasamuccaya (Rahula and
Boin-Webb 2000, p. 141). The path system of the Ornament and its commentaries incor-
porates a generally accepted Mahayana soteriological system of five paths that was most
likely influenced by the Abhidharmakośa and the Abhidharmasamuccaya. The list of five
paths correlated to the path systems of the Ornament is as follows:

(1) The path acquiring the provisions (sambharamarga).

of
(2) The path preparation (prayogamarga).
of
(3) The path seeing (darśanamarga).
of
(4) The path meditation (bhavanamarga).
of
(5) The path no more training (asaiksamarga).
of
_
Indian and Tibetan scholars present these five paths for each of the three vehicles, i.e.,
śravaka, pratyekabuddha, and bodhisattva, that are alluded to in the Ornament. In general,
the first two paths are considered mundane paths (laukika) and the latter three are consid-
ered to be supramundane (lokottara) as they generate the attainments of Noble Beings
(arya) within each of the three vehicles. The paths of preparation, seeing, and meditation
are the most important for commentators as these paths represent the preparation phase
for abandoning mental afflictions that impede liberation and knowledge, as well as the
paths where such afflictions are actually considered to be abandoned (prahanamarga) (see
Table 2). _
Our focus here is on the fivefold path system of the bodhisattva in the Ornament. As
previously mentioned, a bodhisattva (Tib. byang chub sems dpa’, ‘Buddha-to-be’) is an
individual who is intent on achieving full Buddhahood for the welfare of beings. In order
to achieve this aim, a bodhisattva undertakes a long and arduous journey through innu-
merable lifetimes lasting three incalculable aeons, accumulating provisions of wisdom
(jñana) and merit (punya), while employing tactical skill (upaya) in the course of perfecting
_

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Table 2 Bodhisattva Path Structure Overview [read from bottom to top]
172 James B. Apple

Individual Path type Path Path practices Cognition Result

Noble being Supramundane Path of no Total omniscience Buddha

(arya) (lokottara) more training 1. Dharma-body
2. Essential body

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3. Enjoyment body
4. Emanation body
Path of meditation Repeated Full realization of all Bodhisattva stages 2
uncontaminated aspects thru 10
awareness on Nobles’ Abandonment of
Four Truths 108 innate knowledge
obstacles
Path of seeing Sixteen moments on the Dissolution of Abandonment of 108
Nobles’ Four Truths subject ⁄ object imputed knowledge

Page 153
dichotomization via obstacles
cognition of śunyat
a Abandonment of
112 defilements
Ordinary individual Mundane Path of Preparation Highest mundane Preparatory analytical Complete illumination
(pr
· thagjana) (laukika) dharma factors Expanded illumination
Forbearance Meaning of the Attained illumination
Peak doctrine Illumination of wisdom
Heat
Path of acquiring Factors conducive to Word of the doctrine Word of the doctrine
provisions liberation
Special instructions
Altruistic thought of
awakening

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 The Mahayana Path of the Bodhisattva 173

such practices as generosity (dana), moral virtue (śıla), patience (ksanti), diligence (vırya),
concentration (dhyana), and discernment (prajña). _
The basic structure of the Mahayana path as discussed in the Ornament is the same five-
fold division that is derived from Abhidharma texts and is applied to śravaka and pratyeka-
buddha vehicles. However, although the structures are the same for each of the vehicles,
the bodhisattva path is considered to be superior for a number of reasons. The bodhisattva
path in this system of interpretation is synonymous with Mahayana, the ‘Great (maha)
Vehicle (yana).’ The eighth century Ornament commentator Haribhadra (Sparham 2006,
p. 301), drawing from the Mahayanasutralamkarað19:59  60Þ and the
Abhidharmasamuccayabhasyam (Skilling 2004, p. 145), notes_ that Mahayana is called as such
_
on account of seven greatnesses (mahattvam): greatness of support (alambana), of practice
(pratipatti), of understanding (jñana), of energy (vırya), of skilled means _(upayakauśalya), of
attainment (prapti), and of deeds (karma). Another way that the Ornament and its com-
mentators speak of the fundamental difference of Mahayana from the other vehicles is
that Mahayana is considered to be superior in its aspiration, abandonment, and realization
(Ornament 1.42). Bodhisattvas, according to this view, are superior in that they aspire for
unsurpassable complete awakening (anuttarasamyaksambodhi), not only for themselves, but
also for the sake of all other beings. With emphasis _ _ the altruistic intention for the wel-
on
fare of all sentient beings, one primary distinction over other vehicles is that bodhisattvas
have great compassion (mahakaruna). Bodhisattvas abandon not only the afflictional ob-
scurations (klesavarana) but also the_ obstacles that impede omniscience (jn~eyavarana). The
_
understanding that actuates their abandonment, is not only cognizing the essencelessness _
of the person (pudgalanairatyma), but realizing the essencelessness of things (dharma-
nairatmya) through the apprehension of emptiness (śunyata).
In the course of cognizing the two types of essencelessness and abandoning the two
types of obscurations, a bodhisattva will travel through ten levels or stages (daśabhumi)
(Ornament 1.48–70). A bodhisattva is no longer bound to the cycle of rebirth and redeath
(samsara) through eradicating the afflictional obscurations. Through eradicating obstacles
that_ impede omniscience, bodhisattvas achieve Buddhahood, which enables them to help
all beings.
The individual who travels in the Mahayana path may be of two types: (1) the bodhi-
sattva who from the very beginning sets out on the Mahayana path lineage (rigs nges), and
(2) the Hınayana arhat, either śravaka or pratyekabuddha, who is not firm in the lineage (rigs
ma nges pa) and subsequently enters into the Mahayana path. The foundation of the
Mahayana path is the seed potential for enlightenment, the tathagatagarbha, which is con-
sidered to be latent in all sentient beings (Ornament 1.39). This seed potential must be
activated by means of special reflection concerning the nature of samsara, the realm of
repeated rebirth and redeath, such that this potential becomes engaged _ in the process of
spiritual development (Ruegg 1968–1969, 1969, 1977).
The special reflection that takes place according to the Ornament and its commentaries is
the altruistic aspiration to achieve full awakening for oneself and for the sake of other
beings. This is known as the generation of the thought for awakening (bodhicittotpada,
byang chub tu sems bskyed) (Sparham 1987). The bodhisattva produces the altruistic mind set
on achieving perfect awakening (samyaksambodhi), a mind having for its essence (garbha)
_
emptiness (śunyata) and compassion (karu na_) and consisting in the twofold stage of resolu-
_
tion (pranidhi) and engagement (prasthana). The Ornament (1.18-20) provides a list of 22
forms of_ this altruistic mind generation that increases throughout the bodhisattva path
leading to Buddhahood. Production of this altruistic mind is often referred to by Tibetan
commentators as the ‘gateway into the Mahayana’ (Tib. theg chen ’jug sgo) (Sparham 1987,

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p. 143), and marks the beginning of the Mahayana path phase called acquiring the provi-
sions (sambharamarga).
One who desires to sustain the qualities that are produced from this mind generation
must hear and place firmly into his or her mind (Ornament 1.22) special instructions
(avavada), the practices and applications (pratipatti) that develop his or her advancement in
the Mahayana path. A bodhisattva who wishes to sustain and expand the altruistic mind
generation is said to be able to travel to many world realms by means of meditative sta-
bilization, supernormal powers, or attainments for the purpose of serving and hearing
doctrinal teachings from Buddhas in other world realms. Ornament commentators outline
this mode of acquiring instructions based on a meditative absorption known as the stream
of the doctrine (srotanugatasamadhi). A bodhisattva is thought to acquire extensive qualities
of quiescence and wisdom through obtaining special instructions from other-world Bud-
dhas by means of this meditative stabilization. Then, having received the special instruc-
tions, a bodhisattva cultivates the roots of virtue (kuśalamula), which are characterized by
qualities such as faith (śraddha), and are obtained by excellence in learning (śruta). In the
Ornament, this is referred to as ‘factors conducive to liberation’ (moksabhagıya) and it is in
_
this stage of the path where a bodhisattva begins to collect the provisions necessary to
make the aim of the altruistic mind generation possible. A bodhisattva will acquire a
whole series of provisions, or equipment, throughout his or her career in order to attain
highest awakening and the Ornament (1.46–47) enumerates 17 types of provisions. The
bodhisattva develops virtuous qualities such as faith, enthusiastic perseverance in giving,
mindfulness, stabilization, and wisdom. At this phase of the path, a bodhisattva is repre-
sented as having acquired a basic understanding of the essencelessness of things and as
having initiated the unified path of calm abiding and special insight (śamathavipaśyanayuga-
naddha). A bodhisattva then enters into the Mahayana path of preparation (prayogamarga).
Proximate to the time that a bodhisattva enters the path of preparation, the Ornament
(1.6, 1.43–47, 1.72–73) specifies a series of practices (pratipatti) that develop and expand
as the bodhisattva journeys toward Buddhahood. These are the practices of donning the
armor (samnaha) of the perfections (paramita), the practice of setting out (prasthana)
_
through mastering concentrations and absorptions, gathering equipment (sambhara), and
going forth (niryana) to the victory of full Buddhahood. These practices assist_ the bodhi-
sattva to achieve the_ threefold Omniscience found in the first three chapters of the Orna-
ment. This achievement is based on the bodhisattva acquiring an immense amount of
wholesome and virtuous qualities through engaging in the six perfections while cultivat-
ing the four realizations found in chapters four through seven of the Ornament. According
to Haribhadra (Obermiller 1933, pp. 103–6; Sparham 2006, pp. 271–4), the practices of
armor and setting out occur at the path of acquiring the provisions, beginning equipment
practices are included in the path of preparation while advanced equipment practices are
found in the path of seeing and cultivation. The going forth practice correlates with the
path of cultivation.
The Mahayana path of preparation begins when a bodhisattva, who is still an ordinary
individual (prthagjana), obtains for the first time a forceful experience of special insight
directed at _the emptiness of all things (sarvadharmaśunyata). As with the paths of the
śravaka and pratyekabuddha, this stage of developing insight on the path of preparation
consists of the fourfold preparatory analytical factors (nirvedhabhagıya) (Ornament 1.25–26;
Sparham 2006, pp. 52–78, 221–60). These four factors of the nirvedhabhagıya are heat
(usmagata), peak (murdhagata), forbearance (ksanti), and highest mundane dharma (lau-
kik_ agradharma), and they constitute a mundane_ meditative realization (laukikabhavanamaya)
even though they focus on realizing truths for Noble Beings (caturaryasatya). Each of these

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four preparatory analytical factors has a subdivision into small, medium, and great. They
are considered to be superior to the Hınayana preparatory analytical factors in five ways:
(1) distinctive in terms of objective support, (2) in terms of mode of cultivation, (3) of
causing realization of all three paths, (4) in terms of having a spiritual friend characterized
by skill-in-means, and (5) having divisions correlated with the stages of dissolving the
bifurcation of conceptualized subject and object.
Haribhadra (Apple 2008, pp. 85–6; Sparham 2006, pp. 248–50) provides the following
description of these four preparatory analytical factors and the meditative stabilizations
associated with each factor. When a bodhisattva is in meditation focusing on the essence-
lessness of all things, they begin to experientially understand that cognitive objects are
constructed by their own mind. Then, through a slight illumination of wisdom
(jñanaloka) that dispells imaginative entanglement in various external objects, the bodhi-
sattva sees merely the mind. At this time a bodhisattva is absorbed in the stage of heat
(usmagata). This meditative stabilization is called ‘attaining illumination’ (alokalabdha). At
_ point, a bodhisattva has begun to develop the fire of non-conceptual wisdom (nir-
this
vikalpajñana) which will penetrate the Nobles’ Four Truths. When that illumination of
the discernment of things expands through extensive effort in cultivating the meditative
object of essencelessness, there is some clarity and a moderate illumination of wisdom is
cultivated. At this point the bodhisattva is absorbed in the stage of peak (murdhagata).
A bodhisattva at this phase of the path has reached the peak or end of the roots of virtue
(kuśalamula) becoming unstable. This state is a meditative stabilization which is called
‘expanded illumination’ (vrddhaloka). Then, through absorption in merely the mental con-
tinuum, a particularly clear _ illumination of knowledge is generated because there is no
imaginative entanglement at all. The bodhisattva during this phases is absorbed in the
stage of forbearance (ksanti). A more pronounced cognition of emptiness is developed at
this point and a bodhisattva _ loses fear of the concept of emptiness. At this time, the
bodhisattva develops the meditative stabilization which understands suchness one-sidedly
(tattvarthaikadesapravista). This terminology draws attention to the assertion that the bodhi-
sattva has attained for the first time a cognition of the emptiness of objects but he or she
has not yet perceived the emptiness of subjects. The stabilization is considered one-sided
with respect to emptiness. After this stage, when a bodhisattva attains a complete illumi-
nation of wisdom in which there is no appearance at all that grasps at objects, then he or
she is in the stage known as the highest of mundane dharmas (laukikagradharma). A bodhi-
sattva now cultivates the uninterrupted meditative stabilization (anantarya samadhi). This
meditative stabilization is called uninterrupted because in the same session of meditation
the bodhisattva will proceed without interruption to the path of liberation on the
Mahayana path of seeing (darśanamarga).
It should be noted at this point that the Ornament (4.38–45; Sparham 2009, pp. 61–97,
287–362) specifies that as the bodhisattva progresses to full Buddhahood through the cog-
nitive attainments and mental purifications that occur on the paths of preparation, seeing,
and cultivation that they become irreversible (avaivartika) from full Buddhahood. The
term ‘irreversible’ in this instance generally signifies a point reached in the career of a
bodhisattva after which there can be no turning back from the attainment of full Buddha-
hood. The Ornament (Apple 2008, pp. 65–6) distinguishes three phases of a bodhisattva
becoming increasingly endowed with marks and signs of being irreversible: (1) while on
the path of preparation cultivating the preparatory analytical factors, (2) while on the path
of seeing cognizing eight moments of receptivity and eight moments of knowledge, and
(3) while on the path of meditation. As the bodhisattva progresses through these path
phases they increase their cognition of emptiness and thereby turn away from attachment

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to sensory objects and gain a multitude of moral, ascetic, and even hygienic qualities.
The Ornament and its commentaries (4.40–43; Sparham 2009, pp. 289–90) specify, for
example, that the irreversible bodhisattva will abstain from taking life, engaging in theft,
or drinking liquor as well as have clean robes with no worms in their bodies.
Haribhadra notes (Sparham 2009, p. 317), drawing from the Mahayanasutralamkara
bhasya, that dichotomous conceptualization (vikalpa) is the fundamental affliction _ for
_
bodhisattvas. Dichotomous conceptualization in the Ornament consists of erroneously
reifying objects that are cognized as well as reifying the subject who cognizes. The Orna-
ment will outline, primarily in its chapter five, multiple types of vikalpa that a bodhisattva
eradicates on the paths of preparation, seeing, and meditation in order to reach Buddha-
hood. During the Mahayana path of preparation, the experience of the preparatory ana-
lytical factors begins to dissolve the bifurcation of conceptualized subjects and objects.
The conceptualization of objects (grahya), and the conceptualization of subjects (grahaka),
are each classified into two to make four kinds of concepts. The two kinds of objects
concern (1) the reification of things which are pursued (pravrttipaksadhist·hanagrahyavikalpa,
_
’jug gzung rtog) and (2) the reification of things to be relinquished _ _ (nivrttipaksadhistha
na:grahyavikalpa; ldog gzung rtog). The two kinds of subjects concern (3) _ _·
_ substantially
existing persons (pudgaladravya), which conceives the person to be substantially existent
(rdzas ’dzin rtog), and (4) nominally existing beings (prajn~aptipurusa), which conceives the
person to imputedly exist (btags ’dzin rtog). Comprehensions connected _ with these four
types of concepts, formative in the path of preparation, become the dominate focal point
on the Mahayana paths of seeing and cultivation.
The Mahayana path of seeing in the Ornament is similar to the paths of seeing in the
lower vehicles in that there are sixteen moments of consciousness directed at the Nobles’
Four Truths. However, the elements of existence within the context of these Truths are
directly cognized as not being merely selfless, and not merely unreal as external objects,
but as being dependently co-arisen and having no essence of their own. This occurs as a
meditative stabilization and comprehension consisting in the non-perception of the bifur-
cation of subjects and objects. This comprehension understands subjects and objects as
being completely the same or non-differentiated. In this instance, ‘non-perception’ means
the cessation of ordinary dualistic appearances and the manifestation of ultimate reality
(dharmadhatu).
Through this manner of comprehension a bodhisattva will abandon artificial defile-
ments and imputed knowledge obstacles on the path of seeing. In regards to artificial
defilements to be abandoned by the path of seeing, there are ten afflictions for each of
the four Nobles’ Truths in the desire realm. There are six fundamental afflictions consist-
ing of desire, anger, pride, ignorance, doubt, and wrong view. Wrong view is in turn
classified into five types: [false] view of the perishable aggregates (satkayad rst· i), extreme
view (antagrahad r st· i), false view (mithyad r st·i), holding a [wrong] view_ as supreme
_ _ holding [wrong] ethics
(d rs·tiparamarsa), and _ _ and rituals as supreme (śılavrataparamarśa).
_
These 10 afflictions separately occur with respect to each of the four truths such that
within the desire realm there are 40 artificial defilements. With the exception of anger
(pratigha), which does not arise in the form or formless realms, the remaining afflictions
likewise occur for each of the four truths in the form and formless realms allowing for 72
artificial defilements. The 40 artificial defilements of the desire realm and the 72 of the
form and formless realm make for 112 artificial defilements to be removed by the
Mahayana path of seeing (Obermiller 1932, pp. 51–2; Sparham 2006, pp. 289–90). Along
with these artificial defilements, there are 108 imputed knowledge obstacles which are
removed by the Mahayana path of seeing. This number of imputed knowledge obstacles

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is calculated by multiplying the four types of conceptions times the nine aspects that
occur within each type of conception from among the divisions of desire, form, and
formless realms. The removal of these imputed obstacles to knowledge correlates with the
first bodhisattva stage (bhumi) known as ‘joyous’ (pramudita).
The Mahayana path of meditation is a continuation of the comprehensions that were
beheld during the preparatory analytical factors of the path of preparation and the 16
moments of the path of seeing. This path of meditation repeatedly considers, assesses, and
contemplates the four types of concepts which proliferate subject ⁄ object dichotomization
throughout the serviceable levels of meditative stabilization (Ornament 4.53). Similar to
the Hınayana paths of meditation, the most weak of the weak paths are antidotes to the
coarse of the coarse defilements and the most strong of the strong paths are antidotes to
the subtle of the subtle defilements (Sparham 2009, p. 316). By means of this repeated
practice or familiarization, the path of meditation abandons the instinctual or innate afflic-
tional obscurations and innate knowledge obstacles (see Table 2). There are 16 innate
defilements to be removed by the path of cultivation. Six fundamental afflictions are asso-
ciated with the desire realm: desire, anger, pride, ignorance, false view of the perishable
aggregates, and extreme view. Then, due to the lack of anger in the upper realms, there
are five each in the form and formless realm resulting in 16. There are 108 innate knowl-
edge obstacles in correlation with the concepts of subjects and objects, by divisions of the
desire, form, and formless realms, each with nine aspects for each of the four concepts.
These 16 innate afflictional obscurations and 108 innate obstructions to omniscience
are gradually abandoned by the path of meditation in nine stages consonant with the
bodhisattva stages two through ten (Ornament 5.26–31). When the bodhisattva, standing
firm on the tenth stage, attains the last of the uninterrupted paths, the innate afflictional
obscurations and innate obstructions to omniscience are simultaneously abandoned. This
is known as the simultaneous illumination (ekaksanabhisambodha) and the culmination of
the bodhisattva’s development. The bodhisattva at_ _this time _ reaches the Mahayana path of
no more training (asaiksamarga). In this moment, the cognitive differentiation into subject
and object ceases, the _latent subtle seeds of ignorance are totally removed, and the state
of highest enlightenment is attained (anuttarasamyaksambodhi).
_
Conclusion
The Ornament’s path systems for the bodhisattva as outlined in the eight clear realizations
and five paths are complex and interrelated. The eight clear realizations are explicitly
mentioned in the Ornament in relation to the Prajñaparamita Sutras. The eight clear real-
izations consist of four practices (prayoga) that aim at cognizing three modes of omni-
science (visaya) in order to achieve the result (phala) of multidimensional Buddhahood.
_
The five paths provide a complementary, yet alternative, structure to the bodhisattva path
in the Ornament. The five paths are a path structuring schema incorporated into Indian
and Tibetan commentarial exegesis on the Ornament from Abhidharma and Yogacara
texts. The five path system of the bodhisattva as articulated in the Ornament and its com-
mentaries replicates structures, terminology, and concepts found in the exegesis of śravaka
and pratyekabuddha path systems. At the same time, the cognitive attainments and mental
purifications attained by a bodhisattva are amplified and transvalued toward the aim of full
Buddhahood, rather than just the peace of lower nirvan a. The eight clear realizations and
five paths are therefore two interrelated, yet distinct, modes of envisioning the bodhi-
sattva path in the Ornament. While these path structures do not provide details of actual
meditation experience, they do provide Tibetan Buddhists who follow the Ornament a

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178 James B. Apple

structured worldview where a narrative of spiritual progress is possible and where the
altruistic goal of Buddhahood can be attained.

Short Biography
James B. Apple is an Assistant Professor of Buddhist Studies at the University of Calgary.
He received his doctorate in Buddhist Studies from the University of Wisconsin, Madison
focusing on Sanskrit, Tibetan, and Indian and Tibetan Buddhism. His most recent publica-
tions include Stairway to Nirvana (State University of New York Press, 2008) and ‘Atiśa’s
Open Basket of Jewels: A Middle _ Way Vision in Late Phase Indian Vajrayana’ in The
Indian International Journal of Buddhist Studies (2010). His current research interests include
early Mahayana and topics within Indian and Tibetan Buddhist scholasticism.

Note
* Correspondence address: James B. Apple, Social Sciences #1306, 2500 University Drive NW, Calgary, AB,
Canada T2L 0Y2. E-mail: [email protected]

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