Presentation of The Grounds and Paths, Translated by Elizabeth Napper

Traversing the Spiritual Path
Kön-chog-jig-may-wang po’s
Presentation of the Grounds
and Paths
with Dan-ma-lo-chö’s
Oral Commentary
Elizabeth Napper
Edited by Jeffrey Hopkins
UMA INSTITUTE
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Traversing the Spiritual Path
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Traversing
the Spiritual Path
Kön-chog-jig-may-wang po’s
Presentation of Grounds and Paths
Beautiful Ornament of the Three Ve-
hicles
with
Dan-ma-lo-chö’s
Oral Commentary
Elizabeth Napper
Edited by Jeffrey Hopkins
UMA Institute for Tibetan Studies

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Version: August, 2015
ISBN
Library of Congress Control Number:
I. Napper, Elizabeth, 1949-.
II. Traversing the spiritual path: kön-chog-jig-may-wang po’s presentation of grounds
and paths: beautiful ornament of the three vehicles with dan-ma-lo-chö’s oral commen-
tary.
Includes bibliographical references.
ISBN
1. Dkon mchog 'jigs med dbang po, 1728-1791. Sa lam gyi rnam bzhag
theg gsum mdzes rgyan. 2. Ldan ma blo chos, 1928-2014. 3. Dge-lugs-pa (Sect)--Doc-
trines. 4. Sa-lam. 5. Phar-phyin. Religious aspects--Buddhism.
I. Lo-sang-gyal-tshan, 1966- II. Title.
Contents
Technical Notes xiii
Kön-chog-jig-may-wang-po’s Presentation of the Grounds and
Paths 1
1. Beings of the Three Capacities 3
2. General Indication of Grounds and Paths 23
3. Hearer Paths 83
4. Solitary Victor Paths 135
5. Great Vehicle Paths 153
6. Bodhisattva Grounds 217
Appendix 1: Eight Forbearances and Eight Knowledges 269
Appendix 2: Lo-sel-ling College on the Modes of Progress on the
Hearer Path of Meditation 275
Abbreviations 283
Bibliography of Works Cited 285
Detailed Contents
Kön-chog-jig-may-wang-po’s Presentation of the Grounds and
Paths 1
1. Beings of the Three Capacities 3
2. General Indication of Grounds and Paths 23
I. General indication of a presentation of grounds and paths 23
[A. Grounds] 23
1. Definition 23
2. Usages of the term “grounds” 25
a. Three grounds of Hearers, Solitary Victors, and Bodhisattvas 26
b. Three yogic grounds 27
c. Six grounds of concentration 29
d. Nine uncontaminated grounds 32
e. Three realms and nine levels 35
g. Eight lesser grounds 37
3. Grounds within the set of “grounds and paths” 37
a. Definition 37
b. Divisions of grounds within the set of grounds and paths 39
1) Hearer, Solitary Victor and Bodhisattva grounds 39
2) Grounds of the Lesser Vehicle and the Great Vehicle 40
A) Grounds of the Lesser Vehicle: eight lesser grounds 41
1' Ground of seeing the wholesome 43
2' Ground of lineage 45
3' Ground of the eighth 48
4' Ground of seeing 52
5' Ground of diminishment 55
6' Ground of separation from desire 57
7' Ground of realizing completion 60
8' Ground of a Solitary Victor 61
[Uncommon assertions of the Yogic Middle Way Autonomists] 63
B) Grounds of the Great Vehicle 66
[B. Paths] 66
1. Definition 66
2. Synonymous equivalents 67
3. Divisions 69
a. Paths of accumulation 69
b. Paths of preparation 73
c. Paths of seeing 76
viii Preface
d. Paths of meditation 77
e. Paths of no-more-learning 79
3. Hearer Paths 83
II. Explaining in detail a presentation of the grounds and paths of
the three vehicles 83
A. Explanation of Hearer paths 83
1. Hearer paths of accumulation 83
a. Definition 84
b. Divisions 84
c. Synonyms 85
d. Explaining the mode of generation 86
2. Hearer paths of preparation 88
a. Definition 88
b. Divisions 89
c. Synonyms 90
d. Mode of generation 92
3. Hearer paths of seeing 94
a. Definition 94
b. Divisions 94
[1). Hearer paths of seeing that are pristine wisdoms of
meditative equipoise] 95
[A) Hearer path of seeing that are Uninterrupted paths] 96
[B) Hearer paths of seeing that are paths of release] 101
[C) Hearer paths of seeing that are pristine wisdoms of
meditative equipoise that are neither uninterupted paths nor
paths of release] 104
[2) Hearer paths of seeing that are pristine wisdoms of
subsequent attainment] 108
[3) Hearer paths of seeing that are neither pristine wisdoms of
meditative equipoise nor pristine wisdoms of subsequent
attainment] 110
c. Synonyms 113
d. Explaining the mode of generation 113
4. Hearer paths of meditation 118
a. Definition 118
b. Divisions 118
c. Synonyms 129
d. Mode of generation 129
5. Hearer paths of no-more-learning 130
a. Definition 130
b. Divisions 131
Preface ix
c. Synonyms 132
d. Mode of attainment 132
4. Solitary Victor Paths 135
B. Explanation of Solitary Victor paths 135
1. Definition 135
2. Divisions 136
3. Synonyms 136
4. Meanings of the individual divisions 137
a. Explaining Solitary Victor paths of accumulation 137
1) Definition 137
2) Divisions 138
3) Synonyms 138
4) Mode of generation 138
b. Explaining Solitary Victor paths of preparation 139
1) Definition 139
2) Divisions 139
3) Synonyms 140
4) Mode of generation 140
c. Explaining Solitary Victor paths of seeing 141
1) Definition 141
2) Divisions 143
3) Synonyms 144
[4) Mode of generation] 144
d. Explaining Solitary Victor paths of meditation 147
1) Definition 147
2) Divisions 148
3) Synonyms 149
e. Explaining Solitary Victor paths of no-more-learning 149
5. Great Vehicle Paths 153
C. Explanation of Great Vehicle paths 153
1. General indication of the five paths 153
a. Definition 153
b. Divisions 155
c. Synonyms 156
d. Etymologies 156
e. Explaining the meanings of the individual divisions 160
1) Explaining the paths of common beings 161
A) Bodhisattva paths of accumulation 161
1' Definition 162
2' Divisions 162
3' Synonyms 162
x Preface
4' Mode of generation 163

B) Great Vehicle paths of preparation 164
1' Definition 164
2' Divisions 164
3' Synonyms 165
4' Mode of generation 165
C) Great Vehicle paths of seeing 177
1' Definition 177
2' Divisions 178
3' Synonyms 190
4' Explaining the mode of generation 191
D) Great Vehicle paths of meditation 194
1' Definition 194
2' Divisions 194
3' Synonyms 199
E) Great Vehicle paths of no-more-learning 205
1' Definition 206
2' Divisions 206
3' Synonyms 208
[Objects of meditation and abandonment] 211
6. Bodhisattva Grounds 217
2. Explaining in detail a presentation of the ten grounds 217
a. Definition [of a ground of a Bodhisattva Superior] 218
b. Divisions of grounds of Bodhisattva Superiors 221
c. The meaning of the individual divisions 223
1) Contextual etymologies 223
A) Contextual etymology of ground in general 223
B) Contextual etymologies of the individual grounds 224
2) Mode of abandoning the objects of abandonment 239
3) Features of surpassing qualities 248
A) The feature of a surpassing perfection 249
B) The feature of an increase in the number of qualities 250
C) The feature of of the mode of taking fruitional rebirth 253
D) The feature of an enhancement of the three trainings
together with their fruits 254
E) The feature of the mode of inducing an ascertaining
consciousness in states of subsequent attainment 255
F) The feature of thorough purifiers 259
G) Signs of attaining the grounds 260
Preface xi

Appendix 2: Lo-sel-ling College on the Modes of Progress on the
Hearer Path of Meditation 275
Abbreviations 283
1. Sūtras 285
2. Other Sanskrit and Tibetan Works 286
3. Other Works 291
Technical Notes
It is important to recognize that:
• translations and editions of texts are given in the Bibliography;
• the names of Indian Buddhist schools of thought are translated into
English in a wish to increase accessibility for non-specialists;
• for the names of Indian scholars and systems used in the body of the
text, ch, sh, and ṣh are used instead of the more usual c, ś, and ṣ for the
sake of easy pronunciation by non-specialists; however, cch is used
for cch, not chchh. Within parentheses the usual transliteration system
for Sanskrit is used;
• transliteration of Tibetan is done in accordance with a system devised
by Turrell Wylie; see “A Standard System of Tibetan Transcription,”
Harvard Journal of Asiatic Studies, 22 (1959): 261-267;
• the names of Tibetan authors and orders are given in “essay phonetics”
for the sake of easy pronunciation; the system is aimed at internet
searchability;
• titles of added subsections are given in square brackets;
• definitions are in bold type.
The Commentators
The late Dan-ma-lo-chö was a Ge-she of the Lo-sel-ling College of Dre-
pung Monastic University, Abbot Emeritus of Nam-gyal Monastery in
Dharamsala, India, and a Great Assembly Hall Tulkua His autobiography
is available online at: http://uma-tibet.org/haa/archive.php. His oral com-
mentary forms the main body of this book and appears at the margin, and
the translation of Kön-chog-jig-may-wang-po’s text is indented.
Lo-sang-gyal-tshan is a Ge-she at Go-mang College in of Dre-pung
Monastic University, Mundgod, Karnataka State, India, who also served
as Disciplinarian at the Tantric College of Lower Lhasa in Hunsur, India.
His oral commentary is clearly marked with his name and is slightly in-
dented.
a
tshogs chen sprul sku.
Editions consulted
Three editions of Kön-chog-jig-may-wang-po’s Presentation of the
Grounds and Paths were used. Although they all appear to be based on a
the same core text, slight variations between them were found.
1. sa lam gyi rnam bzhag theg gsum mdzes rgyan. In 'jam dbyangs bzhad
pa dkon mchog 'jigs med dbang po'i gsung 'bum, vol. 17. TBRC
W2122.7: 421-463/1a-20a. (PDF of bla brang bkra shis 'khyil: bla
brang brka shis 'khyil dgon, printed in 1999). Abbreviated reference:
“1999 TBRC bla brang.”
This edition was originally printed in La-brang-tra-shi-khyil monastery
founded by Jam-yang-shay-pa and is likely the mother edition of the two
other editions utilized:
2. sa lam gyi rnam bzhag theg gsum mdzes rgyan. Folio edition acquired
in Lha-sa, Tibet, at Go-mang College in 1987; published at Go-mang
College, date unknown, 1a-20a. (Complete edition, available at UMA
Institute for Tibetan Studies, uma-tibet.org.) Abbreviated reference:
“1987 Lhasa Go-mang”
3. sa lam gyi rnam bzhag theg gsum mdzes rgyan, 1-24. A digital version
supplied by Go-mang College, Mundgod, same as 'jam dbyangs bzhad
pa and 'jigs med dbang po. don bdun cu'i mtha' dpyod mi pham bla
ma'i zhal lung dang sa lam gyi rnam gzhag theg gsum mdzes rgyan
bcas. Mundgod, India: Drepung Go-mang Library, 1995. Abbreviated
reference: “2012 Mundgod digital version.”
The digital Tibetan text of Kön-chog-jig-may-wang-po’s Presentation of
the Grounds and Paths provided in this book is based on the “1999 TBRC
bla brang” edition, with variant readings in the other two texts noted.
KÖN-CHOG-JIG-MAY-WANG-PO’S
PRESENTATION OF THE
GROUNDS AND PATHS
Dan-ma-lo-chö’s oral commentary is at the margin, and the translation of

Kön-chog-jig-may-wang-po’s text is indented.
1. Beings of the Three Capacities
This text is a Presentation of the Grounds and Paths, and its title is Beau-
tiful Ornament of the Three Vehicles. As will be explained in detail later,
the three vehicles are those of Hearers (nyan thos, śrāvaka), Solitary Vic-
tors (rang rgyal, pratyekabuddha), and the Great Vehicle (theg pa chen po,
mahāyāna). The word “ornament” (rgyan) has many usages; here, it is the
same as in Maitreya’s Ornament for the Clear Realizations in that among
the many different types of ornaments, this one is an ornament that illumi-
nates, or makes clear, that, like a mirror, shows what is there.
Presentation of the Grounds and Paths:

Beautiful Ornament of the Three Vehicles
༄༅། །ས་ལམ་གྱི་ མ་གཞག་ཐེག་ག མ་མཛས་ ན་ཞེས་
་བ་བ གས་སོ། །
Homage to the gurus.
༄༅༅། །ན་མོ་གུ་ ་ ཿ
This obeisance is in Sanskrit. “Namo” means homage, bowing down;
“guru” means lama, and has a plural ending: Homage to the lamas, the
teachers.
Then, by way of making an expression of worship to Buddha, the au-
thor sets forth a promise of composition:
I bow down with respect to the King of the Shākyas who
completed the progress of the grounds and paths and gave
instructions about that way. I will write a brief presenta-
tion of the grounds and paths in order to care for those of
equal lot.
ས་དང་ལམ་གྱི་བགྲོད་པ་མཐར་ ནི ་ཏེ། ། ལ་དེ་
འདོམས་མཛད་ཤཀྱའི་ ལ་པོ་ལ། །གུས་པས་བ ད་དེ་
ལ་མཉམ་ ེས་བ ང་ ིར། །ས་ལམ་ མ་བཞག་མདོར་
4 Grounds and Paths
བ ས་ ི་བར་ ། །
Buddha, due to progressing successively through the five paths and ten
grounds, brought them to completion and attained the state of perfect Bud-
dhahood in which all defects have been abandoned and all good qualities
attained. In this way he accomplished his own purposes. He then gave in-
structions about this so that future disciples as well might attain Bud-
dhahood through completing in just the same way the progress of the
grounds and paths. This indicates that Buddha brought to fulfillment the
purposes, or welfare, of others.
Buddha here is called the “King of the Shākyas,” a name referring to
the clan in which he was born, the Shākyas. There are also other names for
Buddha referring to his lineage such as the “Sugarcane One” and “Sun-
Friend.” Buddha is the object of the expression of worship.
The author pays homage with respectful body, speech and mind. Pay-
ing respect physically would involve some sort of bowing down, touching
one’s limbs to the ground, and so forth; with speech, it would be to speak
the qualities of a Buddha; with mind, being mindful of and reflecting on
the qualities of a Buddha and generating faith. The stanza up to this point
is a praise or expression of worship of a special object.
The purpose of making an expression of worship is to accumulate
merit. Through the increase of merit, one can accomplish the activity one
is beginning, in this case, a composition, without interruption. In the Ex-
tensive Sport Sūtra (rgya cher rol pa, lalitavistara), which Buddha taught
shortly after he became enlightened, he said that the fruition of merit be-
stows happiness and eliminates all suffering, and that a person who has
great merit can achieve whatever is sought. In accordance with this, an
expression of worship is made at the beginning of composing a work.
Having paid homage, the author then states a promise to compose the
text. Kön-chog-jig-may-wang-po says that he is composing this work in
order to care for those of equal lot–or intelligence–or those of lower lot
than himself. In order to benefit such persons, he will write a brief presen-
tation of the ten grounds and five paths, identifying what they are without
using many words.
Saying such at the beginning of a text constitutes the promise to make
the composition. The purpose for doing so is that when excellent persons
make a promise to do something, they will never give it up. Nāgārjuna said
in his Tree of Wisdoma that wise people do not make many promises. Only
a
Treatise on the Way: The Tree of Wisdom (lugs kyi bstan bcos shes rab sdong bu,
prajñādaṇḍa), stanza 11:
Beings of the Three Capacities 5
after having analyzed and ascertained that they can accomplish something
will they promise to do so. Thus they are slow to make promises, but once
they have made a commitment to do something, they will make great effort
until they bring it to completion. Just as letters carved into stone will re-
main there even if the stone is broken, so they will not give up their com-
mitment even at the risk of their life. Thus, the purpose of making a prom-
ise of composition is to bring the activity eventually to a conclusion.
With regard to explaining here a presentation of the
grounds and the paths that are the bases of the many
worldly and supramundane qualities, initially I will ex-
press merely a brief presentation of the paths of the beings
of the three capacities.
དེ་ལ་འདིར་འཇིག་ ནེ ་དང་འཇིག་ ེན་ལས་འདས་པའི་
ཡོན་ཏན་ ་མའི་གཞི་ ེན་ ་ ར་པའི་ས་དང་ལམ་གྱི་
མ་བཞག་འཆད་པ་ལ་ཐོག་མར། ེས་ ་ག མ་གྱི་ལམ་
གྱི་ མ་བཞག་མདོར་བ ས་ཙམ་ཞིག་བ དོ ་པར་ ་ ེ།
“Worldly qualities” means in one sense the happiness and marvels of this
life, and in a broader sense, refers to all the happiness that is included
within cyclic existence. “Supramundane qualities” refers to the qualities
of those who have passed beyond the state of ordinary, worldly beings (so
so’i skye bo, pṛthagjana), that is, to the qualities of Superiors (’phags pa,
ārya). The term “base” is used in the sense that just as a table serves as a
base for all the things one sets upon it, so the grounds and paths serve as a
base for all worldly and supramundane good qualities.
The beings of the three capacities (skyes bu gsum) are beings of small
capacity (skyes bu chung ngu), beings of medium capacity (skyes bu
The excellent do not make many promises,

But if they do rarely make a commitment,
Like a picture carved in rock, they do not
Do otherwise though they might die.
དམ་པ་མང་པོ་ཁས་འཆེ་མི་ ེད་ལ། །གལ་ཏེ་དཀའ་བས་ཁས་ནི་ ངས་ ར་ན། ། ོ་ལ་རི་མོ་ ིས་
པ་ ་ ར་ནི། །ཤི་ཡང་གཞན་ ་ དེ ་བར་མི་འ ར་རོ། །
See also the English translation by C.T. Dorji, The Commentary of Manners Called the
Tree of Wisdom (Delhi: Prominent Publishers, 2000). For a version on the internet see:
http://www.sacred-texts.com/bud/srdb/srdb.htm. It can also be found in Elegant Sayings
(Berkeley, CA: Dharma Publishing, 1977), 5.
6 Grounds and Paths
’bring), and beings of great capacity (skyes bu chen po).

An attitude posited from the viewpoint of seeking
mainly mere high status within cyclic existence in fu-
ture lives for one’s own sake alone is the definition of a
path of a special being of small capacity.a Illustrations of
this are, for instance, an awareness in the continuum of a
being of small capacity that realizes the impermanence of
death ...
དེ་ཡང་རང་ཁོ་ནའི་དོན་ ་ཚ་ ི་མའི་འཁོར་བའི་མངོན་
མཐོ་ཙམ་གཙ་བོར་དོན་ ་གཉེར་བའི་ཆ་ནས་བཞག་
པའི་བསམ་པ་དེ་ ེས་ ་ ང་ ་ཁྱད་པར་ཅན་གྱི་ལམ་གྱི་
མཚན་ཉིད། མཚན་གཞི་ནི། ེས་ ་ ང་ འི་ ད་ཀྱི་
འཆི་བ་མི་ ག་པ་ གོ ས་པའི་ ོ་དང་།
All of us have the thought that we will sometime die, but the mind that
thinks we won’t die for a while is a case of a mind that is conceiving per-
manence. In order to overcome this conception of permanence, one must
come to understand that one will definitely die, that there is no definiteness
with regard to the time of death, and that at the time of death nothing will
help except religious practice. Having made this decision, realizing that
there is no certainty that one will not die even right now, even tonight, that
in each moment one is going closer to death, is a mind realizing the im-
permanence of death. Thus, here the impermanence of death (’chi ba mi
a
The reason that the definition is specified as being of a “special being of small capacity”
is due to the fact that there is a three-fold categorization of “beings of small capacity.” Kön-
chog-jig-may-wang-po is following the delineation by the Go-mang scholar Jam-yang-
shay-pa (’jam dbyangs bzhad pa, 1648-1721), who defines these in the following way: A
being of small capacity at the lowest level is “a person who seeks the mere happiness of
this lifetime through non-religious means.” A being of small capacity at the medium level
is “a person who achieves [the mere happiness of] this lifetime through religious and non-
religious means.” And a being of small capacity at the highest level is “a person who seeks
the mere happiness of a future cyclic existence [that is, a future lifetime] by only religious
means, not emphasizing this lifetime.” Because beings of small capacity at the first two
levels are seeking happiness by non-religious means, they are not included within the cat-
egory of “religious” persons, and hence this presentation of the spiritual paths of religious
persons begins only with the highest of the three, “special beings of small capacity.” For a
thorough discussion of this, see Jeffrey Hopkins, Reflections on Reality: The Three Natures
and Non-Natures in the Mind-Only School (Berkeley, CA: University of California Press,
2002), 162-178.
rtag pa) means the indefiniteness of the time of death.

Another illustration of a path of a special being of small capacity is:
... and [a mind of] ethics [in the continuum of a being of
small capacity] that is abandoning the ten non-virtues.a
མི་དགེ་བ ་ ོང་གི་ ལ་ཁྲིམས་ ་ འོ། །
Here an abandonment of all ten is necessary. The abandonment of a lesser
number of the non-virtues would be virtuous but would not be such a path.
Why are these called paths of a being of small capacity?
In dependence on those [awarenesses realizing the imper-
manence of death and [minds of] ethics abandoning the
ten non-virtues in the continuums of a beings of small ca-
pacity, persons who possess [these awarenesses] in their
continuums are caused to proceed to a state of high status
[that is, as a human or god]; hence they are called paths
of beings of small capacity.
[ ེས་ ་ ང་ འི་ ད་ཀྱི་འཆི་བ་མི་ ག་པ་ ོགས་པའི་ ོ་དང་། མི་དགེ་
བ ་ ོང་གི་ ལ་ཁྲིམས་]དེ་དག་ལ་[2a]བ ེན་ནས་རང་ ད་
ན་གྱི་གང་ཟག་མངོན་མཐོའི་གོ་འཕང་ ་བགྲོད་པར་
ེད་པས་ན་ ེས་ ་ ང་ འི་ལམ་ཞེས་བ དོ ་དོ། །
Based on practicing such paths, a being of small capacity comes to con-
sider future lives to be more important than this life.
An attitude posited from the viewpoint of mainly seek-
ing liberation for one’s own sake alone, by way of hav-
ing turned one’s awareness away from the marvels of
cyclic existence is the definition of a path of a being of
medium capacity.
འཁོར་བའི་ ན་ཚགས་ལ་ ོ་ལོག་པའི་ ོ་ནས་རང་ཁོ་
ནའི་དོན་ ་ཐར་པ་གཙ་བོར་དོན་ ་གཉེར་བའི་ཆ་ནས་
བཞག་པའི་བསམ་པ་དེ་ ེས་ ་འ ངི ་གི་ལམ་གྱི་མཚན་
a
The ten non-virtues are killing, stealing, sexual misconduct, lying, divisive talk, harsh
speech, foolish talk, covetousness, harmful thoughts, and wrong ideas.
8 Grounds and Paths
ཉིད།
“Cyclic existence” refers to mental and physical aggregates appropriated
through actions and afflictions. No matter what marvels arise in the world,
in cyclic existence—no matter how good one’s body, no matter what mar-
velous resources one might have—these can give only temporary happi-
ness. They cannot give final happiness. For, like drinking salt water, no
matter how much one enjoys contaminated happiness, there is no satisfac-
tion. There is also no definiteness that this happiness will remain, nor is
there definiteness with regard to status—one must always go from high to
low and low to high. A being of medium capacity, observing these many
defects of the marvels of cyclic existence, eradicates any admiration for
them and turns the mind away from them.
These persons see that these contaminated aggregates are appropriated
through the force of actions and afflictions, and seek, for their own sake
alone, to eradicate the causes of suffering, the afflictions. “Liberation” is
a state of not needing to assume again contaminated mind and body
through having completely abandoned the afflictions. One need not take
rebirth again in cyclic existence. This is what persons of medium capacity
are primarily seeking, and thus they are posited from the viewpoint of be-
ing those whose intention is mainly seeking such liberation.
Illustrations [of paths of a being of medium capacity] are,
for instance, awarenesses in the continuum of a being of
medium capacity that realize the sixteen [attributes of the
four noble truths], impermanence and so forth.
མཚན་གཞི་ནི། ེས་ ་འ ིང་གི་ ད་ཀྱི་མི་ ག་སོགས་
བ ་ ག་ གོ ས་པའི་ ་ོ ་ འོ། །
These are the sixteen attributes that exist in relation to the four noble
truths, four each for the four truths of suffering, sources, cessation, and
path.a
a
The attributes of suffering are impermanence, misery, emptiness, and selflessness. The
attributes of sources are cause, origin, strong production, and condition. The attributes of
cessation are cessation, pacification, auspiciousness, and definite emergence. The attrib-
utes of path are path, reasonableness, achieving, and deliverance. See Jeffrey Hopkins and
Jongbok Yi, The Hidden Teaching of the Perfection of Wisdom Sūtras: Jam-yang-shay-
pa’s Seventy Topics and Kön-chog-jig-may-wang-po’s 173 Topics, Appendix One, “Med-
itations on the Sixteen Attributes of the Four Noble Truths.” (short form: Hopkins and Yi,
Jam-yang-shay-pa’s Seventy Topics) See also The Dalai Lama and Thubten Chodron, Bud-
dhism: One Teacher, Many Traditions (Boston, Ma: Wisdom Publications, 2014) 39-59
These are called paths of a being of medium capacity be-

cause in dependence on [awarenesses realizing the sixteen
attributes of the four noble truths, impermanence and so
forth in the continuums of beings of medium capacity,]
persons who possess them in their continuums are caused
to progress to the state of liberation.
[ ེས་ ་འ ིང་གི་ ད་ཀྱི་མི་ ག་སོགས་བ ་ ག་ ོགས་པའི་ ོ་]དེ་ལ་
བ ེན་ནས་རང་ ད་ ན་གྱི་གང་ཟག་ཐར་པའི་གོ་
འཕང་ ་བགྲོད་པར་ དེ ་པས་ན་ ེས་ ་འ ངི ་གི་ལམ་
ཞེས་བ དོ ་དོ།
After this comes the path of a being of great capacity.
An attitude posited, by way of having come under the
influence of great compassion, from the viewpoint of
seeking [to attain] an exalted-knower-of-all-aspects
for the sake of other sentient beings’ attaining Bud-
dhahood is the definition of a path of a being of great
capacity.
ངི ་ ེ་ཆེན་པོའི་གཞན་དབང་ ་ ར་བའི་ ་ོ ནས་
སེམས་ཅན་གཞན་གྱིས་སངས་ ས་ཐོབ་ ིར་ ་ མ་
མཁྱེན་དོན་ ་གཉེར་བའི་ཆ་ནས་བཞག་པའི་བསམ་པ་
དེ་ ེས་ ་ཆེན་པོའི་ལམ་གྱི་མཚན་ཉིད།
Bodhisattvas see other sentient beings tormented by suffering, be it the
suffering of pain, the suffering of change, or the suffering of pervasive
conditioning, and, from the depths of their hearts unable to bear this suf-
fering of those beings, come under the influence of great compassion.
Great compassion is the root of the Great Vehicle path. Thus, Chandrakīrti,
at the beginning of his Supplement to (Nāgārjuna’s) “Treatise on the Mid-
dle”a did not make an expression of worship to his own personal deity,
lama, and so forth, but instead paid homage to great compassion. He said
for a presentation of these sixteen from the viewpoint of the Sanskrit tradition followed in
Tibet and the Pali tradition followed in Theravāda countries.
a
See stanzas 1 and 2.
10 Grounds and Paths
that in order to attain Buddhahood, compassion is important in the begin-

ning, middle, and end. In the beginning it is like a seed, in the middle like
water and fertilizer, and in the end, like ripened fruit.
All the deeds of a Bodhisattva are engaged in depending on this great
compassion which, seeing the suffering of sentient beings, is unable to
bear it without doing something about it. No one can bear their own suf-
fering, but only those who have compassion cannot bear the suffering of
others. In this way compassion is very important, and it is important not
only for practicing the path but also in terms of worldly activities. If per-
sons have concern for others’ suffering similar to what they would have
for their own, they will make effort to relieve that suffering and thus come
to benefit the welfare of all people.
Illustrations [of paths of a being of great capacity] are, for
instance, the great compassion and the pure high resolve
in the continuum of a being of great capacity.
མཚན་གཞི་ནི། ེས་ ་ཆེན་པོའི་ ད་ཀྱི་ ིང་ ེ་ཆེན་པོ་
དང་། ག་བསམ་ མ་དག་ ་ འོ། །
Pure high resolve is a not just the thought, “How nice it would be if sen-
tient beings were freed from suffering and the causes of suffering,” but
rather the thought, “I myself will free sentient beings from suffering and
the causes of suffering.”
These are called paths of a being of great capacity because
in dependence on those, [that is, the great compassion and
the pure high resolve in the continuum of beings of great
capacity], persons who possess them in their continuums
are caused to progress to unsurpassed enlightenment.
[ ེས་ ་ཆེན་པོའི་ ད་ཀྱི་ ིང་ ེ་ཆེན་པོ་དང་། ག་བསམ་ མ་དག་]དེ་
ལ་བ ནེ ་ནས་རང་ ད་ ན་གྱི་གང་ཟག་ ་ན་མེད་པའི་
ང་ བ་ ་བགྲོད་པར་ ེད་པས་ན་ ེས་ ་ཆེན་པོའི་
ལམ་ཞེས་བ ོད་དོ། །
They progress to the state of Buddhahood.
Thus, the paths of the beings of small, medium, and great capacities
have been explained, and from these explanations one can understand the
differences of vastness in thought among them. The Sanskrit word for “be-
ing” (Tib. skyes bu) is puruṣha, one meaning of which is “one who pos-
sesses capacity” (nus pa dang ldan pa). You can see from the above defi-
nitions that these three types of beings differ greatly in terms of capacity.
Beings of small capacity have only the limited thought, “May I in fu-
ture lifetimes not have to suffer the misery of rebirth in the unfortunate
states.” Beings of medium capacity know that it will not help at all merely
not to undergo the suffering of bad transmigrations in future lifetimes.
Even if one abides in the peak of cyclic existence, it is no different from
being in a hell of molten copper, for the two are the same with regard to
the suffering of pervasive conditioning. Even though there is no suffering
of mental or physical pain or suffering of change for one abiding in the
peak of cyclic existence, when the actual meditative absorption of a person
in that state finally degenerates, the person will fall from that state and be
reborn in a lower state in which the sufferings of suffering and change will
manifest. Even in the best rebirths within cyclic existence one has not
passed beyond a state having the nature of the three sufferings. Hence, in
order to attain a liberation in which none of these three sufferings will have
to be experienced, persons of medium capacity cultivate paths such as re-
alization of the sixteen aspects of the four noble truths and so forth. Their
thought is more vast than that of beings of small capacity, but it is still
small, for they are thinking only of themselves.
One needs to think about all other beings. Sentient beings’ births are
limitless, without beginning. There is, hence, not a single being who has
not at some time been born as one’s mother. At the time they were our
mother, they protected us with kindness just as did our mothers of this
lifetime. It would be very bad if one had no thought to help these beings
who have been one’s mother and been very kind to one since beginningless
time, but rather discarded them, thinking only of oneself.
For instance, take the case of a mother who was blind and mentally
disturbed and who went walking along the edge of an abyss into which she
could easily fall. If her only child, seeing this, remained playing and en-
joying him or herself, this would be considered unseemly even in the
world. Yet, in just that way, sentient beings, our aged mothers, are as if
blind, not knowing the discarding of non-virtues and the adoption of vir-
tues, or how to practice the path. Although they want happiness, they do
not know how to achieve the causes of happiness; although they do not
want suffering, they powerlessly achieve its causes. They are as if crazed.
Moreover, because they have already accumulated many non-virtues and
continue to do so, they are wandering along the edge of the frightful abyss
of bad transmigrations. Just as a child should try to stop its blind, crazed
mother from wondering along the edge of an abyss, so we should develop

the compassion that seeks to free all these sentient beings from this state
in which though wanting happiness, they do not know how to achieve its
causes and hence are bereft of happiness, and though not wanting suffer-
ing, powerlessly achieve its causes again and again. It is not sufficient
merely to think, “How nice it would be if all these beings were free from
suffering;” rather, one must assume the burden of doing this oneself.
If one considers whether one has the capacity to free all sentient beings
from suffering, one understands that at present one does not. Who has such
capacity? When one investigates, one sees that it is a Buddha, a Supra-
mundane Victor, who has removed all defects and perfected all good qual-
ities. Thus, beings of great capacity are those who generate the altruistic
mind of enlightenment, thinking, “I will attain perfected Buddhahood in
order to establish all sentient beings in the great liberation of the non-abid-
ing nirvana.” They are those who have generated a mind intent on supreme
enlightenment.
What is a path (lam, mārga)? In the world we call the tracks (shul) of
someone who went before and which serve as a way to be followed by
those who come afterwards a path. We know many kinds of paths—a road
such as is used by cars, the tracks followed by a train, a footpath one might
follow when walking in the mountains. The term “path” is used here in a
similar manner. We call paths that way of proceeding of the Buddhas, Bo-
dhisattvas, and Superiors of the past—the kinds of attitudes they gener-
ated—which are how those who wish to generate such realizations in the
present and the future must proceed.
Among paths, there are those of beings of small, medium and great
capacities. There are individual paths for each of those types of beings,
and there are paths common to all of them. For instance, in order to gen-
erate the paths of a being of great capacity, one must first generate those
paths that are in common with beings of medium capacity. And in order to
generate the paths in common with beings of medium capacity in one’s
continuum, one must first generate the paths in common with beings of
small capacity. So initially one must think about what is to be practiced by
all three capacities of beings.
That which (1) is an object of practice by beings of all
three capacities and (2) is an attitude in which one’s
awareness must initially be trained in order to gener-
ate the paths of a being of medium capacity in one’s
continuum is the definition of a path common to beings
of small and medium capacity. Illustrations are, for in-
stance, wisdom realizing the impermanence of death and
wisdom realizing the suffering of bad transmigrations.

[2b]
སེ ་ ་ག མ་ཀའི་ཉམས་ ་ ང་ ་ཡང་ཡིན་འ ངི ་
གི་ལམ་རང་ ད་ལ་ ེ་བ་ལ་རང་ཉིད་ལ་ཐོག་མར་ ོ་
ོང་དགོས་པའི་བསམ་པ་དེ་ ེས་ ་ ང་འ ངི ་ ན་
མོང་གི་ལམ་གྱི་མཚན་ཉིད། མཚན་གཞི་ནི། འཆི་བ་མི་
ག་པ་དང་། ངན་འགྲོའི་ ག་བ ལ་ ོགས་པའི་ཤེས་
རབ་ ་ འོ། །
Bad transmigrations are those of hell beings, hungry ghosts, and animals.
That which (1) is an object of practice by beings of
both great and medium capacities and (2) is an atti-
tude in which one’s awareness must initially be trained
in order to generate in one’s continuum the paths of a
being of great capacity is the definition of a path com-
mon to beings of great and medium capacities. Illustra-
tions are, for instance, awarenesses realizing the sixteen
[attributes of the four noble truths], impermanence and so
forth.
སེ ་ ་ཆེ་འ ིང་གཉིས་ཀའི་ཉམས་ ་ ང་ ་ཡང་ཡིན།
ཆེན་པོའི་ལམ་རང་ ད་ལ་ ེ་བ་ལ་རང་ཉིད་ལ་ཐོག་མར་
ོ་ ོང་དགོས་པའི་བསམ་པ་དེ། སེ ་ ་ཆེ་འ ིང་ ན་
མོང་གི་ལམ་གྱི་མཚན་ཉིད། མཚན་གཞི་ནི། མི་ ག་
སོགས་བ ་ ག་ གོ ས་པའི་ ོ་ ་ འོ། །
To realize the sixteen attributes, impermanence and so forth, would be, for
instance, to contemplate true sufferings, true sources, true cessations, and
true paths. When you contemplate true sources, the stages of the arising of
cyclic existence, you need to reflect on the arising of afflictions, the arising
of actions, the cycle of the twelve links of dependent arising, and so forth.
You need to contemplate the faults of true sufferings, the first noble truth,
and to contemplate the benefits of liberation, the third noble truth. And, in
order to attain liberation, you have to generate a pure thought wishing to
train properly in the three precious trainings of ethics, meditative stabili-

zation, and wisdom, the fourth noble truth. All of these paths have to be
practiced by beings of medium capacity and they have to be practiced by
beings of great capacity. Hence they are paths common to beings of me-
dium and of great capacity.
We use the term “paths of a being of great capacity” but do not use the
term “paths common with a being of great capacity” [because paths of a
being of great capacity are not shared with beings of the other capacities.
Being the highest paths, they are practiced only by beings of great capac-
ity].
Further, there is a way of generating in one’s continuum
this series of paths of the beings of the three capacities.
When, upon having contemplated the way in which lei-
sure and fortune are difficult to gain, their importance
[when found] and the way they are lost without remaining
for a long time, when there emerges non-artificial experi-
ence with regard to an attitude that–the emphasis on this
lifetime having been undermined–seeks [high status in]
the next lifetime, then one has generated in one’s contin-
uum a path of a special being of small capacity.
ེས་ ་ག མ་གྱི་ལམ་གྱི་རིམ་པ་དེ་དག་ ད་ལ་ ེ་བའི་
ལ་ཡང་ཡོད་དེ། དེ་ཡང་དལ་འ རོ ་ ེད་དཀའ་ཞིང་
དོན་ཆེ་བ་དང༌། དེ་ཉིད་རིང་ ་མི་གནས་པར་འདོར་
བའི་ ལ་བསམ་ ེ་ཚ་འདིའི་ ང་ཤས་ལོག་ནས་ ི་མ་
དོན་གཉེར་གྱི་བསམ་པ་ལ་བཅོས་མིན་གྱི་ ངོ ་བ་ཐོན་པ་
ན་ ེས་ ་ ང་ ་ཁྱད་པར་ཅན་གྱི་ལམ་ ད་ལ་ ེས་པ་
ཡིན་ཞིང་།
Leisure (dal ba) is the absence of non-leisure (mi khom pa); it is endow-
ment with the conditions for practicing the doctrine. There are eight con-
ditions of non-leisure, and one who is free from those is said to have lei-
sure.a Fortune (’byor ba) means to be free from incompleteness of the con-
cordant circumstances for achieving the excellent doctrine. There are ten
a
The eight are: (1) birth as a hell-being, (2) birth as a hungry ghost, (2) birth as an animal,
(4) birth in an uncultured area, (5) having defective sense faculties, (6) having wrong views,
fortunes.a Most of us have all of these; even if we don’t actually have them,
we have substitutes for them.
It is very difficult to attain a physical basis in which one has all of
these conditions of leisure and fortune, for each of them requires the prior
achievement of many causes that are difficult to achieve. One has to take
as one’s basis pure ethics. In addition, one needs as accompaniers, or as-
sisters, the six perfections, giving and so forth.b For instance, if in one’s
previous lifetime one had kept pure ethics but had not engaged in giving,
one would in this lifetime be born as a human, but a very poor one. In this
case one would have to spend all one’s time merely seeking food, clothing,
and the like and would have no opportunity to study or engage in practice.
Therefore, as a fruit of our own giving in former lifetimes, we have a suf-
ficiency of such concordant circumstances now.
Similarly, if in the previous lifetime one had not at all cultivated pa-
tience even though one had maintained pure ethics, one would be born as
a person so ugly that people couldn’t bear to see us. That we have not been
so born is an effect of having cultivated patience in our previous lifetime.
If in the previous lifetime one, while still keeping ethics, had not at all
made effort, one would be born as a person with an extremely small body,
such as a dwarf. The fact that we have the normal measure of human size
is an effect of having cultivated effort in past lives.
If, in the previous life, one had not cultivated concentration, or medi-
tative stabilization, then when one tried now to study or think about an
important topic, one’s mind would not be able to stay on the topic but
would be excited and distracted. The fact that this is not the case is the
effect of our having cultivated concentration in the previous lifetime. Like-
wise, we all have some sort of ability to keep words in mind, to think about
things, to understand the difference between defects and good qualities—
this is a type of wisdom and is an effect of having cultivated wisdom in
the past.
Thus, in order to achieve a basis of leisure and fortune, one needs as a
(7) birth as a god of long life, (8) birth in a world system where a Buddha did not come.
a
There are five inner fortunes: (1) being a human, (2) being born in a center of Buddhist
teaching, (3) having sound sense faculties, (4) not having done the five actions of immedi-
ate retribution in a hell after death: killing one’s father, killing one’s mother, killing a Foe
Destroyer, with bad intention causing blood to flow from the body of a Buddha, and caus-
ing dissension in the Spiritual Community, (5) having faith in Buddha’s scriptures. There
are also five outer fortunes: (1) a visitation from a Buddha, (2) his teaching the excellent
doctrine, (3) his teaching remaining to the present, (4) his followers still existing, (5) the
people of the area having mercy and love for others and thus teaching others. See Sopa and
Hopkins, Cutting Through Appearances, 23-26.
b
The six are giving, ethics, patience, effort, concentration, and wisdom.
cause a basis of pure ethics and as accompaniers the practice of the six
perfections. Also, one has to have connection by way of pure prayer
wishes. This means that, in order to achieve a body of a good transmigra-
tion, at the time when one’s mind and body are about to separate, that is,
near the time of death, one needs a virtuous thought such as of helping
others.
If any among those three are incomplete, one cannot attain a life sup-
port that has the complete eight leisures and ten fortunes. For instance, if
one did not keep good ethics but engaged in great giving, then in the next
lifetime one might be reborn as an ocean-dwelling dragon (nāga, klu) hav-
ing great resources or as an animal with great resources or even as a hungry
ghost with great resources. Because one engaged in giving, one attains
great resources, but because one was unable to keep ethics, one cannot
gain a human body. For instance, we have all seen dogs, birds, and so forth
that people keep and feed and care for extremely well; they have great
resources. The reason why they were born as animals is that they did not
keep good ethics, but due to the fact that they engaged in giving in the
previous life, they are in this lifetime well cared for by humans, cherished,
and given excellent food.
There is also an explanation of the difficulty of attaining leisure and
fortune by way of an example given by Buddha himself. He stuck his fin-
ger into the ground, and some particles of earth stuck to it when he took it
out. He said that those who are born in happy transmigrations are similar
to the number of particles sticking to his fingernail, whereas those who are
born in the bad transmigrations—of hell-beings, hungry ghosts, and ani-
mals—are like the number of particles of earth in the whole world.
When a lifetime of leisure and fortune is gained, it is very meaningful.
In the first place it is not even necessary to explain that if one has the eight
leisures and ten fortunes, one can achieve the purposes of this life. With
such a physical basis one can achieve the causes that will bring about at-
tainment of another lifetime in which one does not have to undergo the
sufferings of bad transmigrations but will have a life support of a happy
transmigration. Not only that, but with this physical support, one can attain
the state of liberation in which one has completely abandoned all afflic-
tions and is free from all suffering. Moreover, one can attain the state of a
Buddha in which one has fulfilled not only one’s own welfare but also that
of others.
For instance, in India, there were eighty great adepts (grub pa, siddha),
and in Tibet there were people such as Milarepa and the great adept, En-
sa-pa Lo-sang-dön-drub (dben sa pa, blo bzang don sgrub, 1505-1566, the
third Paṇchen Lama). These are people who in that very life attained the
state of union (bzung ’jug).a Their physical bodies were the same as ours;
they were born from the womb and had the six constituents. If we can
develop modes of thought and practice similar to theirs, we too can attain
such qualities of verbalization and realization. Hence, this physical sup-
port of leisure and fortune is very meaningful.
Understanding this, one will value it and want to extract its essence,
that is, to take full advantage of it. If one does not realize how meaningful
it is, one will not generate the wish to extract its essence. For instance,
persons who do not know what a dollar is will not be particularly happy
even if they get a lot of dollars nor will they feel regret if they throw them
away. Whether you put sand or gold dust in a donkey’s ear makes no dif-
ference to the donkey. It will still shake it out, for the donkey does not
know that gold is valuable. Similarly, it is the same to a donkey whether it
is carrying two gold bricks or two clay bricks to build a house.
The reason why one contemplates the difficulty of gaining leisure and
fortune and its meaningfulness when found is to generate an attitude wish-
ing to practice doctrine. However, even if one has a thought wishing to
achieve the doctrine correctly without wasting one’s leisure and fortune
since such a life is difficult to find and meaningful when found, still, if one
thinks that one is going to live for a long time, one will be very loose about
practice. Thus, one must also contemplate the fact that one cannot stay for
a long time: this life of leisure and fortune will not last a long time, but
will be lost.
How is this? In general all compounded phenomena are impermanent.
From their mere production, they are established as having a nature of dis-
integration. If you take time as an example, once the first moment of a new
year has passed, the year is no longer complete; it has diminished. The
same is also true with regard to months, weeks, hours, and so forth. For
instance, if we assume that we are to live for eighty years, then with the
passage of one moment after birth, one is that much closer to death. Not
only that, but also there is no way of adding on to a lifetime. Hence, its
diminishment occurs uninterruptedly, like water flowing downwards.
In general, momentary disintegration is the nature of all produced phe-
nomena. For all beings, except for differences of time—earlier or later—
it is definite that having taken birth, in the end one dies. For some sentient
beings, their lifespan is definite. However, within our own world-system
of Jambudvīpa, the lifespan is not definite. In the first period of this world
system after its formation, sentient beings here had an “immeasurable”
a
This represents a “union” of pure body, the illusory body, and pure mind, the objective
clear light (sku dag pa sgyu ma’i lus dang thugs dag pa don gyi ’od gsal) and thus Bud-
dhahood itself.
lifespan.a The lifespan has diminished gradually until at this point the
lifespan is around eighty or ninety years. It will continue to diminish in the
future to the point where the average lifespan is around ten years. Thus,
there is no definiteness with regard to the lifespan of beings in Jam-
budvīpa. Also, there is, in particular, no definiteness with regard to the
lifespan during this degenerate era, for, at this time there are many diseases
that were not known before, and there are many new things being produced
in dependence upon which people are adventitiously dying. Thus there are
many causes of death and very few causes of life.
At the time of death, nothing will help except religious practice. Why
is this? Even if, at the time of death, one could gather around oneself all
of one’s friends, still one must go to death alone like a hair being drawn
out of butter. The significance of this example is that when you take a hair
out of butter, the butter does not stick to it. In the same way we go to death
completely alone, unable to take anything with us. We cannot take even
one dear friend. Even if we have enough clothing to last for a hundred
years, we cannot take even one piece. Even if we have enough food to last
for a hundred years, we cannot take even one spoonful. Therefore, at the
time of death, resources do not help and friends do not help.
What will help at the time of death? If one has practiced the doctrine,
that will help. Nothing other will. Having contemplated this, one should
give up the thought that the affairs of this lifetime are terribly important or
that this life is the only one—one should reverse the emphasis on the af-
fairs of this life. Giving up one’s attachment to this life, one should de-
velop an attitude seeking high status in the next. It is necessary to meditate
on, to cultivate, this attitude over and over again until finally non-artificial
experience of it arises. To have non-artificial experience means that this
attitude arises of its own accord without having to cultivate it, or fabricate
it. When such non-artificial experience of an attitude that has turned away
from emphasis on this life and is intent on the next arises, then one has
generated in one’s continuum a path of a special being of small capacity.
This concludes the description of how to generate a path of a special
being of small capacity. Next comes the path of a being of medium capac-
ity.
After that, [that is, after there has emerged non-artificial
experience with regard to an attitude that—the emphasis
on this lifetime having been undermined—seeks [high
status in] the next lifetime,] when one has seen the mar-
vels of cyclic existence as like a pit of burning fire and
a
This has a certain measure difficult to count.
there emerges non-artificial experience with regard to an

awareness wanting liberation from [those marvels of cy-
clic existence], then one has generated in the continuum a
path of a being of medium capacity.
[ཚ་འདིའི་ ང་ཤས་ལོག་ནས་ ི་མ་དོན་གཉེར་གྱི་བསམ་པ་ལ་བཅོས་མིན་
གྱི་ ོང་བ་ཐོན་པ་]དེའི་འོག་ ་འཁོར་བའི་ ན་ཚགས་མཐའ་
དག་མེ་འབར་བའི་འོབས་ ར་མཐོང་ནས་[འཁོར་བའི་ ན་
ཚགས་]དེ་ལས་ཐར་འདོད་ཀྱི་ ོ་ལ་བཅོས་མིན་གྱི་ ོང་བ་
ཐོན་པ་ན་ ེས་ ་འ ངི ་གི་ལམ་ ད་ལ་ སེ ་པ་ཞེས་
འོ། །
A person of cyclic existence (’khor ba pa) is one who has contaminated
aggregates impelled by actions and afflictions. Those contaminated mental
and physical aggregates themselves are cyclic existence. The reason why
it is called “cyclic” is that once having taken rebirth within any of the six
transmigrations through the power of actions and afflictions, one can only
cycle within those six and cannot get free from the tight bonds of actions
and afflictions.
“Marvels of cyclic existence” (’khor ba’i phun tshogs) refers to, for
example, a marvelous body or marvelous resources. No matter how good
those are, one should not generate attachment to them, but should view
them as like a pit of burning fire. When there arises a wish for liberation
from this cyclic existence impelled by actions and afflictions–a non-artifi-
cial wish that comes forth spontaneously without having to rely any longer
on meditation–then one has generated in one’s continuum a path of a being
of medium capacity.
Then, with regard to generating the paths of a being of great capacity
in one’s continuum, one’s thought is as follows:
After that, [that is, after having generated in the contin-
uum the path of a being of medium capacity,] one [needs
to] come to understand that even though one attains a lib-
eration that is one’s own release from cyclic existence,
since one has extinguished only a portion of defects and
has attained only a portion of good qualities, not only has
one not completed one’s own welfare but also others’ wel-
fare [can be accomplished] only triflingly and aiming at
only one’s own welfare is common with animals. Then,

when non-artificial experience emerges with regard to an
attitude mainly seeking the state of an exalted-knower-of-
all-aspects for the sake of establishing other sentient be-
ings in final happiness, one has generated in one’s contin-
uum a path of a being of great capacity.
[ ེས་ ་འ ིང་གི་ལམ་ ད་ལ་ ེས་པ་]དེའི་འོག་ ་རང་ཉིད་ཀྱིས་
འཁོར་བ་ལས་གྲོལ་བའི་ཐར་པ་ཞིག་ཐོབ་ཀྱང་ ོན་
ོགས་རེ་བ་ཟད་པ་དང་། ཡོན་ཏན་ ོགས་རེ་བ་ཙམ་
ཐོབ་པ་ཡིན་པས་རང་དོན་མ་ གོ ས་པར་མ་ཟད། གཞན་
དོན་ཡང་ཉི་ཚ་བར་ཟད་ཅིང་རང་དོན་ཙམ་ལ་དམིགས་
པ་ནི་ ད་འགྲོ་དང་ཡང་ ན་མོང་བར་ཤེས་ནས་སེམས་
ཅན་གཞན་གཏན་གྱི་བདེ་བ་ལ་འགོད་པའི་ཆེད་ ་
[3a]
མ་པ་ཐམས་ཅད་མཁྱེན་པའི་གོ་འཕང་གཙ་བོར་
དོན་གཉེར་གྱི་བསམ་པ་ལ་བཅོས་མིན་གྱི་ ངོ ་བ་ཐོན་པ་
ན་ ེས་ ་ཆེན་པོའི་ལམ་ ད་ལ་ ེས་པ་ཡིན་ནོ། །
After generating the path of a being of medium capacity in one’s contin-
uum, one must come to understand that even though, in dependence on
one’s practice of the path, one comes to attain a state of liberation that is
freedom from cyclic existence, one has not gotten rid of all defects, but
only a portion of defects. Also, one has not attained all good qualities, but
only a portion of good qualities. Since this is so, one has not completed
one’s own welfare, or aims. Further, one sees that one is able to accomplish
only triflingly, in a very small way, the welfare of others.
Moreover, one considers that practice engaged in for one’s own sake
alone is an activity shared even with animals. For instance, birds and so
forth first make a nest and then lay eggs in it; then the eggs crack and the
chicks hatch; the parents sustain their young with worms, insects, and so
forth, and within a few months they come to be equal to their parents. For
humans, however, it takes a very long time for children to equal their par-
ents.
To give another example, mice and other animals know how to take
care of themselves not just in terms of food. I will tell a short story to
illustrate this. In the past, in Tibet, there was a Ka-dam-pa (bka’ gdams pa)
Geshe named Lang-ri-thang-pa (glang ri thang pa) who had engaged in
much practice, but was gloomy-faced–he never smiled or laughed at all.
He had a mandala in which there was a large piece of turquoise, and one
day he saw several mice carrying the turquoise away. It was far too large
for just one mouse to carry, so one mouse had it on his back and three or
four others were gathered around him to hold it in place. Seeing this, the
Geshe laughed. This story shows that even animals know how to accumu-
late things—because they liked the turquoise they banded together to carry
it away. Even mice are attached to things that they cannot eat. They know
what can and cannot be eaten or used and they bother to accumulate both.
Also animals know how to tame their enemies. For instance, crows
and owls are natural enemies. During the day a crow will come into an
owl’s nest, remove a baby owl, and kill it by dropping it onto the stones
below. At night, owls will come into a crow’s nest, remove a baby crow,
and take it over to a stone and kill it. We are able to establish with our own
direct perception that animals know how to search for water and food
when they are hungry or thirsty—that deer and so forth seek out grass to
eat, whereas carnivorous animals seek out meat.
Therefore, the achievement of the purposes of this life, one’s own
food, drink, and so forth, is something shared with animals. Having real-
ized that, this person is seeking to set other sentient beings in a state of
final happiness, happiness that won’t change. And to be able to do this, he
or she seeks to attain the state of omniscient Buddhahood—an-exalted-
knower-of-all-aspects that knows both the mode and the varieties. At the
time such a thought arises through its own force, without having to depend
upon effort or meditation, one is said to have non-artificial experience.
When such non-artificial experience arises with regard to this wish to at-
tain unsurpassed complete and perfect enlightenment for the sake of all
sentient beings, a path of a being of great capacity has been generated in
one’s mental continuum.
2. General Indication of Grounds and Paths
What is a presentation of grounds and paths like? With

regard to explaining this there are two parts: a general in-
dication of a presentation of grounds and paths and ex-
plaining in detail a presentation of the grounds and paths
of the three vehicles.
འོ་ན་ས་ལམ་གྱི་ མ་བཞག་ཇི་ ་ ་ཞེ་ན། དེ་འཆད་པ་
ལ་གཉིས། ས་ལམ་གྱི་ མ་བཞག་ ིར་བ ན་པ་དང་།
ཐེག་པ་ག མ་གྱི་ས་ལམ་གྱི་ མ་བཞག་ ེ་ ག་ ་བཤད་
པའོ། །
The three vehicles are the Hearer, Solitary Victor, and Great Vehicles. “Ex-
plaining in detail a presentation” of them means that they are separated out
individually for specific treatment.
I. GENERAL INDICATION OF A PRESENTA-

TION OF GROUNDS AND PATHS
དང་པོ་[ས་ལམ་གྱི་ མ་བཞག་ ིར་བ ན་པ་]ནི།
[A. GROUNDS]
1. Definition
The definition of ground [or earth] (sa, bhūmi) is that
which is hard and obstructive.
སའི་མཚན་ཉིད་ ་ཞིང་འཐས་པ་ཡིན་ལ།
This is the definition of the earth element from among the four elements—
earth, water, fire, and wind. “Hard” (sra ba) means firm, or strong (drag
po), and “obstructive” (’thas pa) means packed together, that there is noth-
ing between. Such is called earth, or ground. What is the function, or
“work” of earth, or ground?
And, the function of ground [earth] is to serve as the basis
of the production and abiding of all the world of the mo-
bile and immobile.
སའི་ ེད་ལས་ནི། ་བ་དང་མི་ ་བའི་འཇིག་ ེན་
ཐམས་ཅད་ ེ་ཞིང་གནས་པའི་ ནེ ་ ེད་པའི་ ིར།
“Mobile” refers to that which goes about. “Immobile” means that which
does not move about. The mobile refers to sentient beings, the animate,
and the immobile to the inanimate world. Sentient beings are also called
“essence,” (bcud) and the environment is called “vessel” (snod), with the
sense that the environment is like a vessel and living beings are like the
things that are in the vessel—like a cup and what is in it. Thus the terms
more commonly used for the mobile and the immobile are the world of the
environment or world of the vessel (snod kyi ’jig rten) and the sentient
beings who are the essence in that vessel (bcud kyi sems can).
The place of production of these two—the mobile and immobile—is
on the ground, and they dwell there also. Thus, the function of the ground
is to serve as the basis of the production and abiding of the entire world,
the vessel and the essence.
That [which is hard and obstructive and serves as the basis
of the production and abiding of the entire world of the
mobile and the immobile] is the fully-qualified ground [or
earth] within the four elements.
[ ་ཞིང་འཐས་པ་ཡིན་པ་དང་། ་བ་དང་མི་ ་བའི་འཇིག་ ེན་ཐམས་
ཅད་ ེ་ཞིང་གནས་པའི་ ེན་ ེད་པ]དེ་ནི་འ ང་བ་བཞིའི་ནང་
ཚན་གྱི་ས་མཚན་ཉིད་པ་ཡིན་ལ།
That which in entity is hard and obstructive and has the function of serving
as the basis of the production and abiding of the entire world of the mobile
and the immobile is the real, actual, or fully qualified ground, or earth,
from within the four elements.
However, calling the paths of the three vehicles “grounds”
is a case of an imputed ground. The reason for designating
General Indication of Grounds and Paths 25
them thus is by way of a qualitative similarity of function.

ཐེག་པ་ག མ་གྱི་ལམ་ལ་ས་ཞེས་བ ོད་པ་ནི། ས་
བཏགས་པ་བ་ཡིན་ཞིང༌། དེ་ ར་འདོགས་པའི་ ་མཚན་
ཡང་ ེད་ལས་ཆོས་མ ངས་པའི་ ་ོ ནས་སོ། །
Using the term “grounds” for the paths of the three vehicles, that is to say,
for the clear realizations within the continuums of the beings of the Hearer,
Solitary Victor, and Great Vehicles, is a case of an imputed ground. The
name “ground” has been designated to them.
In general, names are designated in many different ways. There are
cases of the name of a cause being designated to the effect. For example,
when sunlight shines through the window, we say the sun is shining
through the window. The sun is the cause of the rays of the light; we are
using the name of the cause for the effect. There are also cases of giving
the name of the effect to the cause. For instance, a correct proof statement
(sgrub ngag yang dag) is called an inference for another (gzhan don rjes
dpag). This is because in dependence on stating a correct proof statement,
an inference can be produced, [and thus that proof statement, which is ac-
tually speech, and merely a cause of inference is called an inference, its
effect, which is actually a consciousness]. There are also cases of giving
the name of the whole to the parts. For instance, if the fringe hanging off
a piece of cloth burned, you would say the cloth burned. There are also
names given due to likeness, or similarity. A person of great courage is
called a lion.
Here the paths of the three vehicles are called grounds because they
serve as the basis of one’s generating in one’s own mental continuum those
clear realizations that are the special qualities of the higher grounds. If in
the designation of a name, one uses something that is known and familiar,
it is easily understood and remembered. There is no one who doesn’t un-
derstand the word “ground,” for whatever we are doing, be it going, com-
ing, lying down, getting up, or whatever, is involved with the ground.
Thus, because we understand it well, the term ground is used in the presen-
tation of grounds and paths in order to cause it appear easily to our minds.
It is a case of designating a name by way of skill in means.
2. Usages of the term “grounds”

There are many usages of the verbal designation
“grounds.” For, there are the three grounds—of Hearers,
Solitary Victors, and Bodhisattvas.

སའི་ཐ་ ད་འ ག་ ལ་ ་མ་ཡོད་དེ། ཉན་ཐོས་རང་
ལ་ ང་སེམས་ཀྱི་ས་ག མ་དང་།
a. Three grounds of Hearers, Solitary Vic-
tors, and Bodhisattvas
The Tibetan and Sanskrit for “Hearer” are nyan thos and śrāvaka, respec-
tively.a Hearers are so called because they hear (nyan) the Great Vehicle
scriptural collections from a Superior Emanation Body [a Buddha] or from
Great Vehicle beings, that is to say, Bodhisattvas, and then they cause oth-
ers who have interest in the Great Vehicle teachings to hear (thos) them—
they proclaim (sgrogs pa) these doctrines. Thus, they are called nyan thos
and also thos sgrogs. They are intent upon hearing and proclaiming the
Great Vehicle teachings, but not practicing them.
Why are Solitary Victors so called? They are called rang rgyal, or Sol-
itary-Conquerors (svajina) because Buddha said that they become con-
querors by themselves at a time when Buddhas do not appear. Initially,
they are of the Hearer lineage. However, without depending upon the guid-
ance of other teachers in their last lifetime, they are able to actualize en-
lightenment themselves and thus are called Solitary-Conquerors. This
means in that last lifetime when they are going to attain the state of a Foe
Destroyer, they do not depend on the guidance of another teacher and are
able to actualize the state of a Foe Destroyer themselves. They are also
called Medium Realizers of Suchness (de kho na nyid rtogs pa’i ’bring
po); this is because their realization of suchness is better than that of Hear-
ers and lower than that of followers of the Great Vehicle. They are also
called Medium Buddhas (sangs rgyas ’bring).
Then there is the ground of Bodhisattvas (byang chub sems dpa’).
With regard to the word “enlightenment” (byang chub, bodhi), byang
means one has been purified of all the obstructions, that is to say, the af-
flictive obstructions and the obstructions to omniscience. Chub means to
realize, penetrate, understand; one has realized all objects of knowledge.
Thus the great enlightenment (byang chub chen po) is the same as Buddha
(sangs rgyas). Hence, a Bodhisattva is one who, for the sake of achieving
such a state of Buddhahood, in which all defects have been extinguished
a
The following explanation is according to the White Lotus of Excellent Doctrine Sūtra
(dam pa’i chos pad ma dkar po’i mdo, saddharmapuṇḍarīka), in an etymology done from
the viewpoint of the Great Vehicle.
and all good qualities attained, has generated a mind intent upon great en-
lightenment and is engaged in training in the deeds of a Bodhisattva.
In this way, three types of grounds are explained, those of Hearers,
Solitary Victors, and Bodhisattvas. The author then sets forth another form
of divisions of grounds:
b. Three yogic grounds

There are also the three yogic grounds: the yogic ground
realizing the selflessness of persons, the yogic ground re-
alizing the emptiness of duality, and the yogic ground re-
alizing the emptiness of true existence.
གང་ཟག་གི་བདག་མེད་ ོགས་པའི་ ལ་འ རོ ་གྱི་ས།
གཉིས་ ངོ ་ ོགས་པའི་ ལ་འ ོར་གྱི་ས། བདེན་ ོང་
ོགས་པའི་ ལ་འ ོར་གྱི་ས་ ེ་ ལ་འ ོར་གྱི་ས་ག མ་
དང་།
The yogic ground realizing the selflessness of the person is mainly posited
as existing in the continuums of Hearers. The selflessness of persons is
one of the four compendia of the Buddhist doctrine (chos kyi sdom bzhi);
these are the four seals:
All products are impermanent
All contaminated things are miserable
All phenomena are empty and selfless
Nirvāṇa is peaceful and virtuous.a
This is the third of these, that all phenomena are empty and selfless.
What is this person that is selfless? That being which is designated
in dependence upon any of the five aggregates is the definition of a per-
son. This means that without the identification of the basis of the designa-
tion, the aggregates, there is no identification of a person. Take, for in-
stance, an action. When we say “I am going,” or “I am staying,” we are
designating the person, “I,” in dependence on the body. When we say, “I
am comfortable,” or “I am miserable,” this is a case of designating the
a
lta ba bkar btags kyi phyag rgya bzhi: 1. ’dus byas thams cad mi rtag pa; 2. zag bcas
thams cad sdug bsngal ba; 3. chos thams cad stong zhing bdag med pa; 4. mya ngan las
’das pa zhi zhing dge ba. See Sopa and Hopkins, Cutting Through Appearances, 176-178,
for discussion of these four within Kön-chog-jig-may-wang-po's short presentation of com-
parative tenets, the Precious Garland of Tenets (grub mtha’ rin chen phreng ba).
person in dependence on feeling. If we say, “This person is smart and this

other person is stupid,” the persons are being designated in dependence on
greater or lesser wisdom. Thus, all of the actions of the person are desig-
nated in dependence upon the functions of one or another of the aggre-
gates.
In our mental continuums we have the thought “I.” This mind thinking
“I” is generated in dependence upon any one of the five aggregates. No
matter how much one looks, there is no identification of a person without
identifying aggregates. If the identification of something must depend
upon the identification of another phenomenon, that thing is said to be im-
putedly existent.a The opposite of imputedly existent (btags yod) is sub-
stantially existent (rdzas yod). The non-establishment of the person as sub-
stantially existent in the sense of being self-sufficientb is called the self-
lessness of the person. If something were able to stand by itself, it would
then eliminate that its identification would have to depend upon the iden-
tification of another phenomenon. When one understands the non-estab-
lishment of the person as substantially existent in the sense of being self-
sufficient, one understands the selflessness of the person. When one has
eliminated superimpositions with regard to this, one has eliminated super-
impositions with regard to the selflessness of the person.
How can the selflessness of persons be realized with respect to all phe-
nomena? All phenomena are objects of use of the person.c “Objects of use”
here means objects (yul). For example, forms are objects of use by the eye
consciousness, sounds are objects of use by the ear consciousness, odors
are objects of use by the nose consciousness, tastes are objects of use by
the tongue consciousness, tangible objects are objects of use by the body
consciousness, and all other phenomena are objects of use by the mental
consciousness. Therefore, the six—forms, sounds, odors, tastes, tangible
objects, and other phenomena—are, respectively, the objects of use of the
six consciousnesses. Because these phenomena are objects of use by the
six consciousnesses, they come to be objects of use by the persons [who
possess these six consciousnesses in their mental continuums]. When one
realizes that although these phenomena are objects of use of the person,
they are not objects of use by a person who is substantially existent in the
sense of being self-sufficient, then one has realized the selflessness of the
person in terms of all phenomena.
a
rang nyid ngos gzung ba la chos gzhan ngos gzung ba la ltos dgos pa de la btags yod
zer.
b
gang zag rang rkya thub pa’i rdzas yod du ma grub pa.
c gang zag gi longs spyod bya.
Hearers take this selflessness of the person as their main object of cul-
tivation in meditation. Therefore, this first yogic ground is posited mainly
with regard to Hearers.
The second yogic ground is that realizing the emptiness of duality.
Duality refers to the two, object (yul) and subject (yul can), or apprehended
(gzung ba) and apprehender (’dzin pa). The emptiness of duality is the
emptiness of object and subject as being different substantial entities
(rdzas tha dad) and is also called an emptiness of external objects (phyi
rol don gyis stong pa). The realization of the emptiness of external objects
is the realization of the emptiness of duality. Because Solitary Victors take
this emptiness as their main object of cultivation in meditation, the second
yogic ground is called the yogic ground realizing the emptiness of duality.
The third yogic ground is that realizing the emptiness of true existence.
Emptiness of true existence means that all phenomena are empty of being
objects established from the side of their own uncommon objective mode
of subsistence without being posited through the force of appearing to a
non-defective awareness.a The yogic ground realizing this is called the
third yogic ground, that realizing the emptiness of true existence. It is pos-
ited as the third yogic ground because Bodhisattvas take the realization of
this emptiness of true existence of all phenomena, or this emptiness of ul-
timate existence, as their main object of cultivation in meditation.
With regard to the etymology of yoga (rnal ’byor), rnal means a pair,
or two (zung), and ’byor is taken to mean join (’brel ba), hence “joining
the two.” Thus this refers to the yoga of the union of calm abiding and
special insight (zhi lhag zung ’brel gyi rnal ’byor). Hearers, Solitary Vic-
tors, and Bodhisattvas all cultivate a meditative stabilization that is a yoga
of the union of calm abiding and special insight, but there is a difference
with regard to the objects realized, which have just been explained.
This completes the explanation of the three yogic grounds. The next
division of grounds to be identified is the six grounds of concentration.
c. Six grounds of concentration

And there are the six grounds of concentration: the prep-
aration for the first concentration, the “not unable;” the
two, the mere actual first concentration and special actual
first concentration; and the last three concentrations[—the
actual second, third, and fourth concentrations].
a
chos thams cad blo gnod med la snang ba’i dbang gis bzhag pa ma yin par yul rang gi
thun mong ma yin pa’i sdod lugs kyi ngos nas grub pas stong pa.
བསམ་གཏན་དང་པོའ་ི ཉེར་བ གོ ས་མི་ ོགས་མེད་དང་།

བསམ་གཏན་དང་པོའ་ི དངོས་གཞི་ཙམ་ཁྱད་གཉིས།
བསམ་གཏན་ ི་མ་[བསམ་གཏན་གཉིས་པ་ག མ་པ་བཞི་པ་བཅས་
ཀྱི་དངོས་གཞི་]ག མ་ ེ་བསམ་གཏན་ས་ ག་དང་།
The first of these is the preparation for the first concentration, called the
“not-unable” (mi lcog med, anāgamya). The attainment of a preparation
for the first concentration and the attainment of calm abiding are simulta-
neous. The preparations (nyer bsdogs, sāmantaka) are:a
1. mental contemplation of a mere beginner (las dang po pa tsam gyi yid
byed)
2. mental contemplation of individual knowledge of the character
(mtshan nyid so sor rig pa’i yid byed, lakṣaṇapratisaṃvedīmanaskāra;
also known as thorough knowledge of the character [mtshan nyid rab
tu rig pa]
3. mental contemplation arisen from belief (mos pa las byung ba’i yid
byed, adhimokṣikamanaskāra)
4. mental contemplation of thorough isolation (rab tu dben pa’i yid byed,
prāvivekyamanaskāra)
5. mental contemplation of joy-withdrawal (dga’ ba sdud pa’i yid byed,
ratisaṃgrāhakamanaskāra)
6. mental contemplation of analysis (dpyod pa yid byed, mīmāṃsāma-
naskāra)
7. mental contemplation of final training (sbyor mtha’i yid byed, pray-
oganiṣṭhamanaskāra).
Of these seven preparations, not all are “not unable”—only the first. For,
none of the last six can be uncontaminated. The first, the contemplation of
a beginner, has both contaminated and uncontaminated forms, the contam-
inated forms being those which consider the upper realm as peaceful and
the lower realm as gross. The uncontaminated form is called the prepara-
tion that is “not unable.” Just as, if a person is “not unable” to do a task,
they can do it, are capable of it, so the uncontaminated form of the con-
templation of a beginner is called the preparation that is “not unable” be-
cause it has the capacity of abandoning, of acting as an antidote to, the
a
See Leah Zahler, Study and Practice of Meditation (Snow Lion: Ithaca, NY, 2009), 189-
229, for a thorough discussion of the preparations. Pages 189-191 give a very clear expo-
sition of preparations, and 195-200 particularly address the topic of the “contemplation of
a beginner.”
afflictions of all three realms. This is the first of the six grounds of con-
centration.
The next two grounds of concentration are the mere actual first con-
centration and the special actual first concentration. Regarding the differ-
ence between a preparation for a concentration and an actual concentra-
tion, a preparation is a method for separating from the desire for the afflic-
tions of the lower realm, which in this case, since we are considering the
first concentration, is the Desire Realm. Then, when one attains the actual
first concentration, one has separated from desire for the afflictions of the
Desire Realm.
With regard to the actual first concentration, there are two types—a
mere actual first concentration and a special actual first concentration.
Such a division into mere and special is made only for the first concentra-
tion and not for the second, third, or fourth concentrations because among
the branches (yan lag, aṅga) of the first concentration, it is possible for
some to be separated from desire for the lower realm and for some not to
be so separated. However, with regard to the second, third, and fourth con-
centrations, it is not possible for there to be a difference among the
branches with regard to being separated or not from desire for the lower
level. Therefore, for the second, third, and fourth concentrations, a distinc-
tion of mere and special is not made.
A mere actual first concentration is 1) an absorption of an actual con-
centration and 2) abides in a type of a level of neutral feeling. The differ-
ence between the mere and the special is whether the feeling is neutral or
blissful—a mere actual first concentration abides in a type of a level of
neutral feeling and a special actual first concentration abides in a type of a
level of blissful feeling.
The next three grounds of concentration are the last three concentra-
tions, these being the second, third, and fourth concentrations. If one ana-
lyzes, there are different numbers of branches with regard to the individual
concentrations and so forth, which we need not go into here. Later on if
you want to study these in detail, there are books that lay these out.a The
six grounds of concentration are six types of concentration that can possi-
bly be uncontaminated.
The next mode of division of grounds is into nine.
a
See Zahler, Study and Practice of Meditation and also Lati Rinpoche and Lochö
Rinpoche, Zahler, and Hopkins, Meditative States in Tibetan Buddhism: The Concentra-
tions and Formless Absorptions (London: Wisdom Publications, 1983).
d. Nine uncontaminated grounds

Also, by adding to the six grounds of uncontaminated
concentration—[the preparation for the first concentra-
tion, the “not unable;” the two, the mere actual first con-
centration and special actual first concentration; and the
actual second, third, and fourth concentrations—the first
three of the uncontaminated formless absorptions—[ac-
tual limitless space, limitless consciousness, and nothing-
ness], there are the nine uncontaminated grounds.
ཟག་མེད་ཀྱི་བསམ་གཏན་ས་ ག་[ཟག་མེད་ཀྱི་བསམ་གཏན་
དང་པོའི་ཉེར་བ ོགས་མི་ ོགས་མེད། བསམ་གཏན་དང་པོའི་དངོས་གཞི་
ཙམ་པོ་བ་དང་ཁྱད་པར་ཅན་གཉིས། བསམ་གཏན་གཉིས་པ་ག མ་པ་བཞི་
པ་ག མ་གྱི་དངོས་གཞི་ ེ་ཟག་མེད་ཀྱི་བསམ་གཏན་ས་ ག]གི་ ེང་ ་
ཟག་མེད་ཀྱི་ག གས་མེད་དང་པོ་ག མ་[ནམ་མཁའ་ཐ་ཡས།
མ་ཤེས་ཐ་ཡས། ཅི་ཡང་མེད་ཀྱི་དངོས་གཞི་]བ ན་པས་ཟག་མེད་
ས་དགུ་དང་།
The four formless absorptions are:
1 limitless space (nam mkha’ mtha’ yas, ākāśāntya)
2 limitless consciousness (rnam shes mtha’ yas, vijñānānantya)
3 nothingness (ci yang med, ākiṃcaya)
4 peak of cyclic existence (srid rtse, bhavāgra).a
It is possible for the first three of the four formless absorptions to be un-
contaminated, but it is not possible for the peak of cyclic existence to be
uncontaminated.b There are nine uncontaminated grounds because it is
possible for that which is of their entity to be uncontaminated.
To explain about the meaning of “uncontaminated,” the opposite of
the uncontaminated (zag med, anāsrava) are the contaminated (zag pa
dang bcas pa, sāsrava), and with regard to the meaning of “contaminated,”
there are two systems: that of the lower Manifest Knowledge system of
a
See Zahler, Practice and Study of Meditation, 260-263.
b
See Zahler, Practice and Study of Meditation, 245, where Paṇ-chen Sö-nam-drag-pa is
cited giving as a reason the fact that it is unclear in its object of observation and subjective
aspect.
Vasubandhu’s Treasury of Manifest Knowledgea and that of the higher

Manifest Knowledge system of Asaṅga’s Summary of Manifest
Knowledge,b which is followed by Āryavimuktisena and Haribhadra and
is the basis for the Middle Way Autonomy (dbu ma rang rgyud pa, svātan-
trika-mādhyamika) system being set forth here.
Within the system of Vasubandhu’s Treasury of Manifest Knowledge,
there are two explanations of “contaminated,” one by way of object of ob-
servation (dmigs pa) and one by way of association (mtshungs ldan).c To
be contaminated by way of being an object of observation means that the
phenomena of our impure environment, such as our own bodies or external
phenomena, can serve as objects of observation in dependence on which
desire, hatred, and so forth are produced. These objects serve as bases for
the generation of attachment, aversion, and so forth. Because in depend-
ence upon observing them, afflictions can be produced, these phenomena
are said to be contaminated by way of being an object of observation.d
The other type of contamination is to be contaminated by way of as-
sociation.e For instance, there are the five omnipresent (kun ’gro, sar-
vatraga) mental factors: feeling, discrimination, intention, mental engage-
ment, and contact.f These are called “omnipresent” because they accom-
pany, or are associated with, all main minds. Whether a main mind is vir-
tuous, non-virtuous, or neutral, these five omnipresent mental factors ac-
company it; once something is a main mind, it is necessarily accompanied
by these five. Take for example a path. Whether a path is contaminated or
uncontaminated, since there necessarily is a mind that is the entity of that
path, these five omnipresent mental factors necessarily accompany it. Sim-
ilarly, an afflicted mind would also be accompanied by the five omnipres-
ent mental factors. Because in that case these five mental factors would be
accompanying an afflicted, or contaminated, mind, they themselves would
be cases of phenomena contaminated by way of association.
In the system of the Middle Way Autonomists, the meaning of con-
taminated and uncontaminated is posited by way of four approaches:
1. The first is called a contaminated phenomenon that is a cyclic exist-
ence (’khor ba’i zag pa dang bcas pa). This means a phenomenon that
a
Abhidharmakośa, chos mngon pa'i mdzod, Peking 5590, vol. 115.
b
Abhidharmasamuccaya, mngon pa kun btus, Peking 5550, vol. 112.
c
See Sopa and Hopkins, Cutting Through Appearances, 187-192, for more detail on the
explanation of contamination and noncontamination according to this system.
d
dmigs pa’i sgo nas zag pa dang bcas pa.
e
mtshungs ldan gyi sgo nas zag pa dang bcas pa.
f
tshor ba, vedanā; ’du shes, saṃjñā; sems pa, cetanā; yid la byed pa, manasikāra; reg pa,
sparśa.
is included with cyclic existence and has as its causes actions and af-
flictions that are sources of suffering. Illustrations of this are the im-
pure environment and the impure beings in the environment.
2. The next are contaminated phenomena that are conceptual conscious-
nesses (rtog pa’i zag pa dang bcas pa). A conceptual, or thought, con-
sciousness is a one that apprehends a sound-generality and meaning-
generality as suitable to be associated. Within this type of conscious-
ness, there are no sense consciousnesses, but only mental conscious-
nesses. A sound-generality (sgra spyi) is the appearance of a pot, for
instance, to a conceptual consciousness just in dependence upon hear-
ing or thinking the term “pot” [without knowing its meaning]. A mean-
ing-generality (don spyi) is the appearance of a pot, for instance, to a
conceptual consciousness apprehending a pot, not like the eye’s seeing
it, but in a rough general manner. These consciousness that engage
their objects by way of the appearance of sound- or meaning-general-
ities and are unable to engage their objects directly in the way that the
eye consciousness comprehends forms are said to be determinative
knowers in which sound- and meaning-generalities are suitable to be
associated and are said to be contaminated phenomena which are con-
ceptual consciousnesses. Although this does not appear in the books,
I will make up an example: For instance, if you were looking at an
object through a nylon curtain, you would not see the object clearly,
but only vaguely. It is that sort of an appearance. Thus this mixture of
the sound-generality and the meaning-generality acts as an interfer-
ence between the mind and the object, preventing the object from be-
ing known just as it is, and this is “conceptual contamination” or con-
taminated phenomenon of a conceptual consciousness.
3. The next is contaminated phenomena of the afflictions (nyon mongs
pa’i zag pa dang bcas pa). Afflictions are those mental factors that
cause the mind to be unserviceable in the sense of being unable to
direct it toward virtues; they cause the mind to be unpeaceful. If we
divide them, there are the six basic, or root, afflictions and the twenty
secondary afflictions.a Contaminated phenomena of the afflictions are
either the afflictions themselves or are mental phenomena associated
with the afflictions—that is, that come to be afflicted through being
associated with the afflictions.
4. We use the term, “afflictive obstructions” (nyon mongs pa’i sgrib pa).
What do they obstruct? These mainly obstruct, or prevent liberation
from cyclic existence. There are also obstructions to objects of
a
For a list of these, see Lati Rinpochay and Elizabeth Napper, Mind in Tibetan Buddhism
(Ithaca, NY: Snow Lion 1986), 37-38.
knowledge, or to omniscience (shes bya’i sgrib pa). From between

liberation and omniscience, those which mainly prevent the attainment
of omniscience are called obstructions to objects of knowledge be-
cause they mainly obstruct attainment of an exalted knower of every-
thing, an omniscient consciousness. An omniscient consciousness un-
derstands without remainder all objects of knowledge in all their divi-
sions, these being the modes and the varieties. The conception that
phenomena, which are not truly established, are so established, along
with the predispositions established by it, acts as an obstacle to realiz-
ing all of the phenomena of the modes and the varieties. Because such
conceptions are obstacles to realizing the noumenon just as it is, they
are called obstructions to objects of knowledge, “phenomena” and
“objects of knowledge” being equivalent.
Thus, the fourth division of contaminated phenomena is called
contaminated phenomena of the obstructions to omniscience (shes
bya’i sgrib pa’i zag pa dang bcas pa). This refers to a consciousness
that either is an obstruction to omniscience or is polluted with the ap-
pearance of true existence (bden par grub pa’i snang ba). Hence, even
if a consciousness is not itself an obstruction to omniscience, if it is an
awareness having the appearance of true existence, then it is said to be
together with the obstructions to omniscience (shes bya’i sgrib pa
dang bcas pa). Once something is together with the obstructions to
omniscience, it is a contaminated phenomenon of the obstructions to
omniscience. Such awarenesses come to have the appearance of true
existence through the force of predispositions established by the con-
ception of true existence, that is, through pollution by the obstructions
to omniscience, and thus these consciousnesses also are called con-
taminated phenomena of the obstructions to omniscience.
Hence, in the system of Haribhadra and Āryavimuktasena, whatever has
any of these four types of contamination is a case of a contaminated phe-
nomenon (zag pa dang bcas pa). A consciousness that does not have any
of these four is called an uncontaminated consciousness; a path free of
these is called an uncontaminated path. Since this is how in this system
contaminated and uncontaminated are delineated, except for a meditative
equipoise directly realizing emptiness most consciousnesses are contami-
nated.
e. Three realms and nine levels

And, by adding the eight concentrations and absorp-
tions[—the four concentrations: first, second, third, and
fourth; and the four formless absorptions: limitless space,

limitless consciousness, nothingness, and the peak of cy-
clic existence—]to the desire mind, there are the three
realms and nine levels.a
འདོད་སེམས་ཀྱི་ ེང་ ་བསམ་ག གས་བ ད་[བསམ་
གཏན་དང་པོ། གཉིས་པ། ག མ་པ། བཞི་པ་ ེ་བསམ་གཏན་བཞི། ནམ་
མཁའ་ཐ་ཡས། མ་ཤེས་ཐ་ཡས། ཅི་ཡང་མེད། ིད་ ེ་ ེ་ག གས་མེད་
བཞི་]བ ན་པས་ཁམས་[3b]ག མ་ས་དགུ་དང་།
The first of the nine levels is the mind of the Desire Realm (’dod pa’i sems)
or the Desire Realm (’dod khams). In non-contaminated form, one can say
of the higher ones that it makes no difference whether one says “mind”
(sems) or “realm” (khams). But the desire mind must be uncontaminated.
In addition, there are the four concentrations—first, second, third, and
fourth—and the four formless absorptions—limitless space, limitless con-
sciousness, nothingness, and peak of cyclic existence. The three realms are
the Desire Realm (’dod khams), Form Realm (gzugs khams), and Formless
Realm (gzugs med khams).
The three realms and nine levels of cyclic existenceb

(from the highest levels to the lowest)
III. Formless Realm (gzugs med khams, ārūpyadhātu)

9. Peak of Cyclic Existence (srid rtse, bhavāgra)
8. Nothingness (ci yang med, ākiṃcaya)
7. Limitless Consciousness (rnam shes mtha’ yas, vijñānānantya)
6. Limitless Space (nam mkha’ mtha’ yas, ākāśānantya)
II. Form Realm (gzugs khams, rūpadhātu)
5. Fourth Concentration (bsam gtan bzhi pa, caturthadhyāna)
4. Third Concentration (bsam gtan gsum pa, tritīyadhyāna)
3. Second Concentration (bsam gtan gnyis pa, dvitīyadhyāna)
2. First Concentration (bsam gtan dang po, prathamadhyāna)
I. and 1. Desire Realm (’dod khams, kāmadhātu)
Gods of the Desire Realm (’dod khams kyi lha, kāmadhātudeva)
a
Here the translation of the Tibetan sa has shifted from “ground” to “level” as it fits better
in this context.
b
Chart adapted from Leah Zahler, Study and Practice of Meditation: Tibetan Interpreta-
tions of the Concentrations and Formless Absorptions (Ithaca, N.Y.: Snow Lion Publica-
tions, 2009), 192.
Those Who Make Use of Others’ Emanations (gzhan ’phrul

dbang byed, paranirmitavaśavartin)
Those Who Enjoy Emanation (’phrul dga’, nirmāṇarati)
Joyous Land (dga’ ldan, tuṣita)
Land Without Combat (’thab bral, yāma)
Heaven of Thirty-Three (sum cu rtsa gsum, trayastriṃśa)
Four Great Royal Lineages (rgyal chen rigs bzhi,
cāturmahārājakāyika)
Demigods (lha ma yin, asura)
Humans (mi, manuṣya)
Animals (dud ’gro, tiryañc)
Hungry ghosts (yi dvags, preta)
Hell-beings (dmyal ba, nāraka)
g. Eight lesser grounds

Also there are the eight lesser grounds.a
དམན་པ་ས་བ ད་ མས་ ་ཡོད་པའི་ ིར།
This is the last division of grounds mentioned.
The main type of ground that is being delineated here is that ground
which is within the set “grounds and paths.”
3. Grounds within the set of “grounds and

paths”
a. Definition
A clear realization of one who has entered the path
that serves as a basis of the many good qualities that
are its fruit is the definition of a ground within the set of
the two, grounds and paths.
རང་གི་འ ས་ ར་ ར་པའི་ཡོན་ཏན་ ་མའི་གཞི་ ནེ ་
ེད་པའི་ལམ་ གས་ཀྱི་མངོན་ གོ ས་དེ། ས་ལམ་གཉིས་
ཀྱི་ནང་ཚན་ ་ ར་པའི་སའི་མཚན་ཉིད།
a
See later in this chapter, 41 to 63, where these eight are enumerated and discussed in
detail.
A ground is a clear realization in the continuum of a person who has en-

tered the path. An effect, or fruit, is that which is produced, and a cause is
the producer of it. Good qualities (yon tan, guṇa) are those that help one-
self in a temporary or in a deep way, whereas those that harm one superfi-
cially or deeply are defects (skyon, dośa). The two are opposites. Basis
(gzhi rten) means root; a ground acts as the root of these many good qual-
ities that help oneself. “Entered the path” (lam zhugs) means that, at min-
imum, the person has entered the path of accumulation (tshogs lam, sam-
bhāramārga) of any of the vehicles—Hearer, Solitary Victor, or Great Ve-
hicle—that is, has generated such a path in their continuum. A clear reali-
zation (mngon rtogs, abhisamaya) is a consciousness and is equivalent
with a pristine wisdom (ye shes, jñāna) and exalted knowledge (mkhyen
pa).
Regarding the etymology of clear realization, it must be noted that et-
ymologies do not always apply to the thing under discussion. For example,
lotuses are called lake-born (mtsho skyes, saraja) but a lotus that grows on
dry land is also called lake-born, even though the etymology does not ap-
ply to it. Hence, an etymology does not necessarily apply to all instances;
it can be narrower, as in the above example of a dry land lotus. Or it can
be wider than the actual thing; for instance, there are things that grow in a
lake that are not lotuses, such as grass. These are not called lake-born, alt-
hough they are born from a lake.
Hence, whatever is a clear realization does not necessarily fulfill the
etymology of clear realization. That being understood, the etymology of
clear realization is that which directly realizes its own object of meditation
(rang gi bsgom bya’i don mngon sum du rtogs pa). However, there are
four possibilities (mu bzhi) between clear realization and its etymology.
Great compassion (snying rje chen po) and the altruistic aspiration to en-
lightenment (byang chub kyi sems, bodhicitta) are clear realizations but
are not consciousnesses directly realizing their own object of meditation
[because they are not consciousnesses that realize anything]. A clairvoyant
consciousness knowing another’s mind that is possessed by a person who
has not entered the path directly realizes its own object of meditation but
is not a clear realization. A pristine wisdom of meditative equipoise on the
path of seeing is both a clear realization and that which directly realizes its
own object of meditation. Thus, whatever exists in the manner of this ety-
mology is not necessarily a clear realization and whatever is a clear reali-
zation does not necessarily exist in the manner of this etymology.
b. Divisions of grounds within the set of

grounds and paths
1) HEARER, SOLITARY VICTOR AND BODHI-
SATTVA GROUNDS
When [grounds within the set of grounds and paths are]
divided, there are three: Hearer grounds, Solitary Victor
grounds, and Bodhisattva grounds.
These three are called grounds because, just as the
earth serves as a basis of orchards, forests, and so forth, so
since these serve as the basis of the many good qualities of
those [three–Hearer, Solitary Victors, and Bodhisattvas–
]who have entered the path, they are called thus.
[ས་ལམ་གཉིས་ཀྱི་ནང་ཚན་ ་ ར་པའི་ས་]དེ་ལ་ད ེ་ན། ཉན་
ཐོས་ཀྱི་ས། རང་ ལ་གྱི་ས། ང་སེམས་ཀྱི་ས་དང་ག མ་
ཡོད། དེ་ག མ་ལ་ས་ཞེས་བ དོ ་པ་ནི། སས་ ི་ཤིང་
ནགས་ཚལ་ལ་སོགས་པའི་ ེན་ དེ ་པ་བཞིན་ ་[ཉན་ཐོས་
རང་ ལ་ ང་སེམས་ཀྱི་ས་ག མ་པོ་]འདིས་ལམ་ གས་ཀྱི་ཡོན་
ཏན་ ་མའི་ ེན་ ེད་པས་ན་དེ་ ར་ ་བ དོ ་པའི་ རི །
These three are called grounds from the viewpoint of a similarity of func-
tion with actual ground, or earth. “Orchards” refers to domesticated trees,
particularly those bearing fruit, whereas “forests” has the sense of bodies
of trees too numerous to count, as in a jungle. “And so forth” would in-
clude everything else—houses, roads, fields—anything you can think of.
What acts as the basis for all of these? Earth, or ground. Just so, these clear
realizations serve as the basis of the many higher qualities of those who
have entered the path, and from this viewpoint are called grounds.
For instance, the Hearer path of accumulation has three parts: lesser,
medium, and greater. The path of preparation (sbyor lam, prayogamārga)
has four sections: heat (drod, ūṣma), peak (rtse mo, mūrdham), forbear-
ance (bzod pa, kṣānti), and supreme mundane qualities (chos mchog, agra-
dharmatā). Above it is the path of seeing (mthong lam, darśanamārga),
and above it the path of meditation (sgom lam, bhāvanāmārga) with its
nine cycles. The lesser path of the Hearer path of accumulation serves as
a basis for the generation of all the paths that are higher than it—all those
from the medium path of accumulation on up. Similarly, the medium path
of accumulation serves as a basis for the generation of all the paths from
the greater path of accumulation on up. The greater path of accumulation
serves as a basis, or a cause, for the generation of all the paths from the
heat level of the path of preparation on up. The heat level of the path of
preparation serves as a basis for the generation of the other higher levels
of the path of preparation, the paths of seeing, meditation, and so forth.
And the same is true for the remaining levels of the paths, each serving as
basis for the generation of the levels above it. Of what does the path of no-
more-learning (mi slob lam, aśaikṣamārga) serve as a basis since there are
no paths higher than it? The path of no-more-learning does not necessarily
have to serve as a basis for the attainment of something not yet attained,
but, from among the nirvāṇas with and without remainder, one can say that
it serves as the basis for the attainment of the nirvāṇa without remainder
(lhag med myang ’das), which has not been attained.
Hence, these are called “grounds” because of serving as the basis of
many good qualities, and they do so not only in the sense of producing that
which has not been produced but also serve as causes for the maintenance
and the non-degeneration of what has been produced.
The meaning of “path” (lam, mārga) in the phrase “one who has en-
tered the path” is that the Superiors (’phags pa, ārya) of the past proceeded
with these types of contemplations and thoughts and those Superiors of the
future will also proceed with these same contemplations. From this point
of view, these are called paths.
2) GROUNDS OF THE LESSER VEHICLE AND

THE GREAT VEHICLE
When those [grounds within the two-fold division into
grounds and paths] are divided by way of inferiority and
superiority, there are two: grounds of the Lesser Vehicle
and grounds of the Great Vehicle.
ཡང་[ས་ལམ་གཉིས་ཀྱི་ནང་ཚན་ ་ ར་པའི་ས་]དེ་ལ་མཆོག་
དམན་གྱི་ ་ོ ནས་ད ེ་ན། ཐེག་དམན་གྱི་ས་དང་། ཐེག་
ཆེན་གྱི་ས་གཉིས་ཡོད།
Paths are called “vehicles” because one must proceed successively, up
through the paths of accumulation, preparation, seeing, meditation, and

no-more-learning; from this point of view, the paths are called vehicles,
[in the sense that they carry one progressively upwards]. The paths of
Hearers and Solitary Victors are called lesser paths. They are called
“lesser” because Hearers and Solitary Victors have abandoned seeking the
welfare of sentient beings, one’s aged mothers, who from beginningless
cyclic existence have sustained one with very great kindness, and are mak-
ing effort at the path for their own welfare, seeking mainly their own lib-
eration from cyclic existence. Therefore, the grounds of Hearers and the
Solitary Victors are called lesser grounds, or grounds of the Lesser Vehicle.
Bodhisattvas, from within one’s own welfare and others’ welfare, take
others’ welfare as chief, and for the sake of freeing others from suffering
are willing to take upon themselves the burden of others’ suffering. Be-
tween self and others, they cherish others more than themselves, and due
to this vastness of thought, their grounds are called the grounds of the
Great Vehicle.
A) GROUNDS OF THE LESSER VEHICLE: EIGHT

LESSER GROUNDS
When grounds of the Lesser Vehicle are divided, there are
the eight lesser grounds.
དང་པོ་ཐེག་དམན་གྱི་ས་ལ་ད ེ་ན། དམན་པ་ས་བ ད་
ཡོད་དེ།
Within the Lesser Vehicle, we speak of the four Approachers to the Fruit
and the four Abiders in the Fruit:
Approacher to Stream Enterer and Abider in the Fruit of Stream Enterer
Approacher to Once Returner and Abider in the Fruit of Once Returner
Approacher to Never Returner and Abider in the Fruit of Never Returner
Approacher to Foe Destroyer and Abider in the Fruit of Foe Destroyer.a
There are thus four pairs making eight. Haribhadra, in his Clear Meaning
Short Commentary (grel chung don gsal), a commentary that gets its name
a
rgyun zhugs zhugs pa dang rgyun zhugs ’bras gnas; phyir ’ong zhugs pa dang phyir ’ong
’bras gnas; phyir mi ’ong zhugs pa dang phyir mi ’ong ’bras gnas; dgra bcom zhugs pa
dang dgra bcom ’bras gnas. See below, 48 to 63, for an extended discussion of these eight.
See also Sopa and Hopkins, Cutting Through Appearances, 212-214.
because it is short and has clear meaning,a gave a somewhat unusual ver-
sion of the eight lesser grounds, in that he omitted the first Approacher
[Approacher to Stream Enterer] and took the clear realizations, or the
paths, of the latter three Approachers—the Approachers to Once Returner,
Never Returner, and Foe Destroyer—and treated them as one among the
eight lesser grounds, calling them the “ground of Hearers.”
In Haribhadra’s Clear Meaning Short Commentary [or
Clear Meaning Commentary], his calling the clear reali-
zations of the latter three Approachers [Approacher to
Once Returner, Approacher to Never Returner and Ap-
proacher to Foe Destroyer] the “ground of Hearers”
within the enumeration of the eight [lesser] grounds is for
the sake of presenting the mode of the three vehicles.
འགྲེལ་ ང་དོན་གསལ་[འགྲེལ་བ་དོན་གསལ་] ་ གས་པ་ ི་
མ་ག མ་[ ིར་འོང་ གས་པ། ིར་མི་འོང་ གས་པ། དགྲ་བཅོམ་ གས་
པ་ག མ་]གྱི་མངོན་ ོགས་ལ་ཉན་ཐོས་ཀྱི་ས་ཞེས་[དམན་
པ་]ས་བ ད་ཀྱི་གྲངས་ ་ ོས་པ་ནི་ཐེག་པ་ག མ་གྱི་ ལ་
མ་པར་བཞག་པའི་ཆེད་ཡིན་ལ།
He did this so that one could clearly understand the presentation of the
paths of the three vehicles—the Hearer Vehicle is such and such, the Sol-
itary Victor Vehicle is such and such, and the Great Vehicle is such and
such.
However, according to the general procedure of the scrip-
tures, the eight lesser grounds are: (1) the ground of see-
ing the wholesome, (2) the ground of lineage, (3) the
ground of the eighth, (4) the ground of seeing, (5) the
ground of diminishment, (6) the ground of separation
from desire, (7) the ground of realizing completion, (8)
the ground of Solitary Victors.
a
The full title is: Commentary on (Maitreya’s) “Ornament for the Clear Realizations,
Treatise of Quintessential Instructions on the Perfection of Wisdom” (abhisamayālaṃ-
kāranāmaprajñāpāramitopadeśaśāstravṛtti; shes rab kyi pha rol tu phyin pa’i man ngag
gi bstan bcos mngon par rtogs pa’i rgyan ces bya ba’i ’grel pa). The more common short
form of the title is Clear Meaning Commentary (spuṭhārtha, ’grel pa don gsal), Peking
5191, vol. 90.
ག ང་རབ་ ི་འགྲོ་ ར་ན་དམན་པ་ས་བ ད་ནི་དཀར་

པོ་ མ་པར་མཐོང་བའི་ས། རིགས་ཀྱི་ས། བ ད་པའི་ས།
མཐོང་བའི་ས། བ བ་པའི་ས། འདོད་ཆགས་དང་ ལ་
པའི་ས། ས་པ་ ོགས་པའི་ས། རང་སངས་ ས་ཀྱི་ས་
མས་སོ། །
What Haribhadra did in his Clear Meaning Commentary was to eliminate
the first, the ground of seeing the wholesome, and begin with the second,
the ground of lineage. Then, between the ground of realizing completion
and that of Solitary Victors, the seventh and eighth in the general list, he
added in a new category, called the ground, or level, of Hearers. [Thus, his
list makes explicit mention of both Hearers and Solitary Victors, unlike the
more widely used list which explicitly mentions only Solitary Victors.]a
1' Ground of seeing the wholesome

Illustrations of these are, respectively, as follows: The
path of accumulation of Hearers is called the ground of
seeing the wholesome because it is the path of initially
seeing the wholesome phenomena of purification.
མཚན་གཞི་རིམ་པ་བཞིན་བ དོ ་ན། ཉན་ཐོས་ཀྱི་ཚགས་
ལམ་ལ་དཀར་པོ་ མ་པར་མཐོང་བའི་ས་ཞེས་ ་ ེ།
མ་ ང་གི་ཆོས་དཀར་པོ་དང་པོར་མཐོང་པའི་ལམ་
ཡིན་པའི་ རི །
These are not just illustrations but are explanations of their meanings, ra-
ther like etymologies. There would not be any grounds of seeing the
wholesome within this eightfold division that were not Hearer paths of ac-
cumulation, but, in general, not just Hearers but also Solitary Victors and
Bodhisattvas have paths of initially seeing the wholesome phenomena of
purification.
a
Hence, the list according to Haribhadra is: (1) the ground of lineage, (2) the ground of
the eighth, (3) the ground of seeing, (4) the ground of diminishment, (5) the ground of
separation from desire, (6) the ground of realizing completion, (7) the ground of Hearers,
and (8) the ground of Solitary Victors.
To locate this in terms of the previous discussion of the beings of the

three capacities, when one turns one’s mind towards the doctrine, first one
turns away from the affairs of this life, seeing them as not having much
import, and so one’s attachment to this life diminishes. Subsequent to this,
when one thinks about the happiness of cyclic existence within a future
cyclic existence, one contemplates the general and specific defects of cy-
clic existence, as well as the sixteen aspects of the four noble truths, and
so on, and an attitude intent upon attaining high status within a future cy-
clic existence becomes weaker.
Then one understands that the root of cyclic existence is the concep-
tion of self, ignorance, that cyclic existence is an effect of actions and af-
flictions, which themselves have the conception of self as their root. When
there arises a thought wishing to attain, for one’s own sake alone, the lib-
eration in which, having abandoned the root of cyclic existence, one need
never take rebirth again in it, and when this thought arises strongly all the
time, day and night, then one has developed a non-artificial awareness
seeking the Hearer liberation and has attained the Hearer path of accumu-
lation. This arises in dependence on contemplating again and again for a
long time the defects of true sufferings and true sources and the advantages
of true cessations and true paths.
In the text, “phenomena of purification” (rnam byang gi chos) refers
to liberation from cyclic existence, along with its causes, to a true cessa-
tion. Because this person has a strong, unusual awareness seeking libera-
tion, he or she generates strong faith observing the phenomena of purifi-
cation, that is, observing liberation, a wish to attain liberation. Because it
is a path on the occasion of initially attaining—in a strong and non-artifi-
cial form—an awareness wishing to attain liberation, and because that
awareness is observing the wholesome phenomena of purification, it is
called the path of initially seeing the wholesome phenomena of purifica-
tion.
The reversal of attachment to all forms of cyclic existence is called a
thought of definite emergence, or a thought definitely to leave cyclic ex-
istence. When, by way of generating such a mind of definite emergence
from cyclic existence, one develops a strong non-artificial consciousness
seeking liberation, then whatever virtue one engages in becomes a cause
of liberation, and the clear realizations in the continuum of such a person
are called paths of accumulation. At that point the person attains the path
of accumulation of a Hearer.
Here, the text says, “seeing” (mthong) the wholesome phenomenon of
purification, but this does not refer to seeing in the way an eye sees a form;
the terms “see” and “realize” (rtogs pa) are also used to mean “actualize”
(mngon du byed pa) or “attain” (thob pa), and these are the meaning here.
We can understand that this is so from the way the term is used in a passage
from Haribhadra that provides the transition to the second chapter of Mait-
reya’s Clear Ornament for Realization.a Haribhadra uses the term “real-
ize” (rtogs pa) for the term “to attain” (thob pa). What he says literally is
that in order to realize an exalted-knower-of-all-aspects, it is necessary to
know a knower of paths—and what this means is that in order to “attain”
an exalted-knower-of-all-aspects, it is necessary to “attain” a knower of
paths.
In general, when one says “seeing the wholesome phenomenon of pu-
rification,” it would be suitable to take the word mthong as referring to
“seeing,” meaning taking the wholesome phenomenon as an object; how-
ever, in this case, the “phenomenon of purification” is liberation. This
ground is that of initially seeing in a non-fabricated manner the wholesome
phenomenon of purification, of initially generating this path in one’s men-
tal continuum, that is to say, of initially attaining the uncommon cause for
the attainment of liberation. Thus it is better to take “seeing” as meaning
“to attain.” It would be possible to explain it in the general sense of taking
the wholesome phenomena of purification as an object, for even prior to
the path of accumulation it is possible to generate an inferring conscious-
ness that has liberation as its object. However, when the meaning is taken
in this general way, the path of accumulation would not be the occasion of
“initial” seeing; hence it is preferable to posit the meaning of “seeing”
from the viewpoint of the path of accumulation being the point of initially
beginning the accumulation of the uncommon causes for the attainment of
liberation—of its being a path when having initially attained the complete
factors of method for the attainment of liberation.
In this way, the Hearer path of accumulation is called the ground of
seeing the wholesome because it is the path of initially seeing, or attaining,
the wholesome phenomena of purification. Hearer paths of accumulation
are of three types: greater, medium, and lesser.
2' Ground of lineage

The Hearer path of preparation is called the ground of lin-
eage because from that [path of preparation] one attains
non-mistakenness with regard to one’s [Hearer] lineage.
a
Explanation of the “Eight Thousand Perfection of Wisdom Sūtra”: Illumination of (Mait-
reya’s) “Ornament for the Clear Realizations,” sde dge 3791, shes phyin vol. 85, 73a.2-
73a.3: rnam pa thams cad mkhyen pa nyid rtogs pa ni [73a.3] lam shes pa nyid yongs su
shes pa med na ma yin pas lam shes pa ni de'i tshe yang zhes bya ba la sogs pa gsungs pa
yin te…
ཉན་ཐོས་ཀྱི་ ོར་ལམ་ལ་རིགས་ཀྱི་ས་ཞེས་ ་ ེ། [ཉན་

ཐོས་]རང་གི་རིགས་ལ་མི་འ ལ་བ་[ ོར་ལམ་]དེ་ནས་ཐོབ་
པའི་ ིར།
[4a]
How many Hearer paths of preparation are there that are called grounds of
lineage? The path of preparation is divided into four: heat, peak, forbear-
ance, and supreme mundane qualities [and all of them are called grounds
of lineage].
The reason for calling the Hearer path of preparation that is initially
generated the “heat” path of preparation is because one has initially at-
tained the capacity to overcome the manifest form of the artificial concep-
tion of self. The conception of self (bdag ’dzin) is of two varieties: artifi-
cial (kun btags) and innate (lhan skyes). The artificial is abandoned at the
time of the path of seeing, and the innate over the course of the path of
meditation. There are two varieties of each of these: one is the manifest
form (mngon gyur ba), the other is the seed form (sa bon), or predisposi-
tions.a At the time of attaining the heat level of the path of preparation, one
initially attains the capacity for overcoming specifically the manifest form
of the artificial conception of self; therefore, it is called “heat.” In order to
burn fuel it is necessary for the fuel to become warm or hot; once the fuel
is hot—and not before—the fire will quickly ignite; just so, at this point
one is attaining an initial capacity to overcome the artificial form of the
conception of self along with its seeds, like heating the fuel. It is not the
case that at this point the meditator actually undergoes a physical sensation
of heat; rather, this is an example: to burn fuel you initially need heat.
The next level of the path of preparation is called “peak” because it is
the peak of worldly virtues, and because the virtue of the heat path of prep-
aration has increased higher and higher. The virtue of the heat level of the
path of preparation [of Hearers] is identified mainly as the meditative sta-
bilization that is a union of calm abiding and special insight realizing the
selflessness of the person, and here that has increased higher and higher.
The forbearance path of preparation is so-called because on this level
of the path of preparation, one initially attains a non-analytical cessation
a
Only the manifest forms of the artificial and innate conceptions are “conceptions of self,”
since such must be consciousnesses. The seeds of these are non-associated compositional
factors that will eventually ripen as consciousnesses; because the consciousness is just
ready to arise, they are called “seeds” (sa bon). A previous consciousness ceases; a new
one could be generated, and the potency that can give rise to it is called a “seed.”
that is a cessation of birth in a bad transmigration.a From the forbearance

level on up, one is no longer born in any of the bad transmigrations. Also,
at this level, the five faculties, faith and so forth,b are given the name
“powers” (stobs). They exist prior to this level, but are not called “pow-
ers.”
Why is it called “forbearance” (bzod pa)? There are three types of for-
bearance, or patience. The first is the usual type that we talk about when
we are patient with those who harm us. It is called the forbearance that
does not care about, or think about, harmers.c This is not to engage in any
thought about harm, even when someone strikes you or says something
bad about you. You don’t think anything of it; you just let it go, throw it
away.
The next is the forbearance that is a voluntary assumption of suffer-
d
ing. This is a case of assuming whatever hardship is necessary, for in-
stance, for the achievement of doctrine. Being focused on future attain-
ment of liberation for oneself or on attaining Buddhahood for the sake of
all sentient beings, one is willing to undergo anything temporarily for the
sake of this. Whether one has to undergo the suffering of heat or cold or
physical deprivation or whatever, one does not think about that, but keeps
one’s mind to the deeper purpose or aim.
The third is the forbearance of definite realization of the doctrine.e At
this level, one has attained a special forbearance with regard to the doc-
trine. Because one has realized well the doctrine, which here is the doctrine
of selflessness, one cannot be overcome by the conception of self. One has
attained realization of truth—selflessness, which in the Hearer Vehicle is
the selflessness of persons—that cannot be overcome by the discordant
class, the conception of self.
The fourth level of the path of preparation is called “supreme mundane
quality” because, from among the paths of ordinary beings, it is the su-
preme of qualities. With peak we said that it was a peak of worldly virtues,
but it is a peak in relation to heat, not in general. You might take the word
“peak” as meaning like the point on the top of a victory banner, of which
there is none higher, but it does not mean this; it means the sharp point of
something—like the point, the tip of a knife, and so on the peak level of
a
ngan ’gro’i skye ba ’gog pa’i so sor btags min gyi ’gog pa.
b
These five are: faith, effort, mindfulness, meditative stabilization, and wisdom. See Hop-
kins and Yi, Jam-yang-shay-pa’s Seventy Topics, 309 ff., for discussion of when they are
called five “faculties” and when five “powers.”
c
gnod byed la ci mi snyam pa’i bzod pa.
d
sdug bsngal dwang len gyi bzod pa.
e
chos la nges rtogs kyi bzod pa.
the path of preparation, the capacity for overcoming the manifest form of
the artificial afflictions attained with the heat level has become sharper; it
has improved. However, here with this fourth level of the path of prepara-
tion, because it is the best of the paths of an ordinary being, beyond which
there is no better, it is called the “supreme mundane quality.” So here
“quality” refers to a path.
A Hearer path of preparation is called the ground of lineage because
this is when unmistakenness, that is, certainty, is attained with regard to
one’s lineage. This means that one is definite within one’s own lineage
and will not switch over to another; one who reaches this point within the
Hearer path will definitely remain within the Hearer path and not switch
over to the Solitary Victor or Bodhisattva paths.
3' Ground of the eighth

A clear realization of an Approacher to Stream Enterer is
called the ground of the eighth because it is at this [ground
of the eighth] that the first of the eight Approachers and
Abiders[—the four Approachers: Approacher to Stream
Enterer, Once Returner, Never Returner, and Foe De-
stroyer; and the four Abiders in the Fruits—this being Ap-
proacher to Stream Enterer] is attained.
ན་ གས་ གས་པའི་མངོན་ ོགས་ལ་བ ད་པའི་ས་
ཞེས་ ་ ེ། གས་གནས་བ ད་[ ན་ གས་ ིར་འོང་ ིར་མི་
འོང་དགྲ་བཅོམ་བཞིའི་ གས་པ་བཞི་དང་འ ས་གནས་བཞི་ ེ་བ ད་]ཀྱི་
དང་པོ་[ ན་ གས་པ། བ ད་པའི་ས་]དེ་ནས་ཐོབ་པའི་ ིར།
As was previously explained, there are four Approachers and four Abiders,
making eight. The level of Approacher to Stream Enterer is the first if one
counts by order of attainment of these, but if one counts from the highest
level of attainment, then Abider in the Fruit of Foe Destroyer is the first,
and Approacher to Stream Enterer is the eighth. Numbered thus, the list of
eight is as follows:
8 Approacher to Stream Enterer
7 Abider in the Fruit of Stream Enterer
6 Approacher to Once Returner
5 Abider in the Fruit of Once Returner
4 Approacher to Never Returner
3 Abider in the Fruit of Never Returner

2 Approacher to Foe Destroyer
1 Abider in the Fruit of Foe Destroyer.
To explain a bit about the meaning, or entities, of these, an Approacher to
Stream Enterer is a person who is engaged in exertion for the sake of at-
taining the Fruit of Stream Enterer. In order to understand what an Ap-
proacher to Stream Enterer is, it is necessary first to understand what an
Abider in the Fruit of Stream Enterer is. A person who abides in the fruit
of the way of virtuous endeavor that is included in the type that is
distinguished by having abandoned the three thorough entanglements
to be abandoned by the path of seeing is called an Abider in the Fruit of
Stream Enterer.a
The three thorough entanglements to be abandoned by the path of see-
ing are:
1. the artificial view of the transitory collection as a substantially existent
I;b
2. conceiving bad systems of ethics and modes of conduct as supreme;c
3. afflictive doubt.d
The reason for saying that there are three thorough entanglements to be
abandoned by the path of seeing can be explained through an example. If
you want to go somewhere, there are three obstacles to arriving at a place:
1. not wishing to go there: one cannot arrive at a place if one does not
want to go there.
2. mistaking the path: one will arrive in the wrong place if one goes by
the wrong path.
3. having doubts regarding the path: one will not be able to proceed along
a path if one is constantly having doubts about it.
The first of the three thorough entanglements, the artificial view of the
transitory collection as a substantially existent I, is a case of awareness
which, observing the I within one’s continuum, conceives it to be estab-
lished as substantially existent, that is, self-sufficient. Because this view is
the opposite of the view of selflessness, when it is in one’s continuum one
does not wish to achieve the liberation that is the abandonment of the con-
ception of self, the fruit of having abandoned what is to be abandoned by
a
Tib: mthong spang kun byor gsum spongs pa’i rab tu phye pa’i rigs su gnas pa’i dge
sbyong tshul gyi ’bras bu la gnas pa’i gang zag de.
b
’jig lta kun btags (’jig lta is a contraction for ’jig tshogs la lta ba, satkāyadṛṣṭi).
c
tshul khrims dang brtul zhugs mchog ’dzin.
d
the tshom nyon mongs can.
the path of seeing. Thus it is like not wishing to go there.

Regarding the term “view of the transitory collection,” there are two
types, artificial and innate. What is being abandoned by the path of seeing
is the artificial view of the transitory collection. To give an etymology of
this term, it is a case of conceiving the I which is designated to the collec-
tion of the aggregates that are transitory, that is, that disintegrate momen-
tarily, and which is not established as substantially existent in the sense of
being self-sufficient, as if it were so established.
The second of the three thorough entanglements is the conception of
bad systems of ethics and modes of conduct, which are not supreme, as
being supreme. It is like proceeding on a wrong path. The third thorough
entanglement, afflictive doubt, is like having doubts while going on the
path. There are many objects of abandonment by the path of seeing, but
this similarity with the main obstacles to arriving at one’s destination is
why these three are emphasized in this explanation.
The Hearer path of seeing is composed of an uninterrupted path and a
path of release.a The uninterrupted path of a Hearer path of seeing is the
path of approaching Stream Enterer. Thus, a person abiding in the uninter-
rupted path of a Hearer path of seeing is called an Approacher to Stream
Enterer.b (Here we are talking about Hearers who proceed gradually, in
steps. There are others who proceed in a different manner, as will be dis-
cussed later.) The path of release of a path of seeing is the state of having
abandoned, through the force of the uninterrupted path, the three thorough
entanglements, those which are to be abandoned by the path of seeing, in
a manner such that they will not be generated again. The initial attainment
of this path of release marks the attainment of the Fruit of Stream Enterer.
The path of release is called the Fruit of Stream Enterer, and a person who
abides in the path of release of the Hearer path of seeing is called an Abider
in the Fruit of Stream Enterer.
With regard to the Fruit of Stream Enterer there are two types:
1. the Fruit of Stream Enterer which is a product: This is the path of re-
lease of the path of seeing; it is the actual “fruit of stream enterer,” an
effect.
2. the Fruit of Stream Enterer which is not a product and thus is “uncom-
a
See below, Chapter Three, 96-101, for a detailed description of uninterrupted paths (bar
chad med lam) and paths of release (rnam grol lam).
b
There is a tradition that, following Asaṅga’s Summary of Manifest Knowledge, calls the
supreme mundane qualities level of the path of preparation (sbyor lam chos mchog) “Ap-
proacher to Stream Enterer.” This is not the position of the Autonomists, which is being
set forth here.
pounded” (’dus ma byas): This is the true cessation attained simulta-

neously with the path of release that is the state of having abandoned
what is to be abandoned by the path of seeing, the three thorough en-
tanglements.
The uncompounded fruit of Stream Enterer is not an actual effect (’bras
bu) because an effect must be impermanent, whereas it is an effect of sep-
aration (bral ’bras), which means an effect that is a state of having sepa-
rated—here it is a state of having separated from the objects to be aban-
doned by the path of seeing. Because an effect that is a state of separation
is attained through the power of having cultivated the uninterrupted path
of the path of seeing, it is called an effect although it is not an actual effect.
The name is given due to the similarity that just as an effect is produced
through the force of its cause, so this separative effect is attained through
the force of having attained the uninterrupted path.
Returning to the meaning of Abider in the fruit of Stream Enterer, such
a person “abides in the fruit of the way of virtuous endeavora included in
the type that is distinguished by having abandoned the three thorough en-
tanglements to be abandoned by the path of seeing.” The term “the way of
virtuous endeavor” indicates the uninterrupted path of the path of seeing.
The ultimate virtuous endeavor is the Fruit of a Foe Destroyer. Although
enlightenment is the state of Foe Destroyer, because the path of seeing is
a temporary enlightenment (gnas skabs kyi byang chub), it is designated
with the name “enlightenment.” Hence, the path of release of the path of
seeing is also called “virtuous endeavor.” “Way” (tshul) indicates a tech-
nique, or method, for attaining it; the method for achieving that path of
release is the uninterrupted path of the path of seeing, and thus it is called
the way of virtuous endeavor.
The “fruit” of the way of virtuous endeavor that this person has at-
tained is the path of release of this path of seeing and also the true cessation
attained simultaneously with the path of release.
To summarize, a person who abides in the fruit of such a way of vir-
tuous endeavor is called an Abider in the Fruit of Stream Enterer. The path
of release of the Hearer path of seeing is the abiding in the fruit of Stream
Enterer and a person who abides in the path of release of the Hearer path
of seeing is an Abider in the Fruit of Stream Enterer. Prior to this, a person
who abides in the uninterrupted path of the Hearer path of seeing, this be-
ing effort for the sake of attaining the fruit of Stream Enterer, is an Ap-
proacher to Stream Enterer. The uninterrupted path of a Hearer path of
seeing is the path of approaching Stream Enterer, and the person who
a
dge sbyong tshul.
abides in that path is an Approacher to Stream Enterer. Therefore, the clear

realization of one who is approaching to Stream Enterer is called the eighth
ground because the first from among the eight enterers and abiders is at-
tained from this point.
4' Ground of seeing

A clear realization of an Abider in the Fruit of Stream Ent-
erer is called a ground of seeing because one has for the
first time by means of a supramundane path directly seen
the selflessness of the person.
ན་ གས་འ ས་གནས་ཀྱི་མངོན་ ོགས་ལ་མཐོང་བའི་
ས་ཞེས་ ་ །ེ འཇིག་ ནེ ་ལས་འདས་པའི་ལམ་གྱིས་གང་
ཟག་གི་བདག་མེད་དང་པོར་མངོན་ མ་ ་མཐོང་བའི་
ིར།
Here at this point one has initially seen the selflessness of the person di-
rectly, meaning that it was not seen by means of a generic image. “Supra-
mundane” means “passed beyond the world,” passed beyond the state of
an ordinary being. This is an uncontaminated path, uncontaminated and
supramundane having the same meaning. “Mundane” refers to ordinary
beings, and hence “supramundane” means passed beyond the levels of or-
dinary means. Thus, a supramundane path is a Superior’s (’phags pa, ārya)
path.
Up to this point we have been discussing Enterers and Abiders in the
Fruit of Stream Enterer. The next level of the eight has to do with an Abider
in the Fruit of Once Returner. A person “abiding in the fruit of the way of
virtuous endeavor that is included in the type distinguished by having
mostly abandoned the five partial concordances with the lower” is called
an Abider in the Fruit of Once Returner.a
To the three thorough entanglements described earlier we add two
more:
1. aspiration to the Desire Realm (’dod pa la ’dun pa)b and
2. harmful intent (gnod sems).
a
tha ma’i cha mthun lnga phel cher spongs pa’i rab tu phye’i rigs su gnas pa’i dge sbyong
tshul gyi ’bras bu la gnas pa’i gang zag de phyir ’ong ’bras gnas zer gyi red.
b
When asked, Dan-ma-lo-chö agreed that this is the same as ’dod pa’i yon tan la ’dod pa,
but preferred to leave it just as ’dod pa la ’dun pa.
These are the five partial concordances with the lower (tha ma’i cha mthun
lnga). Here, the “lower” is the Desire Realm, it being the lowest of the
three realms, and these five are chief within the Desire Realm. They are
included within the class of the Desire Realm.a
The afflictions of the Desire Realm are discussed in a number of ways
that mostly overlap, but also are distinct, by two important sets of vocab-
ulary, “aspiration to the Desire Realm” (’dod pa la ’dun pa) and afflictions
of the Desire Realm that are objects to be abandoned by a worldly path of
meditation (’jig rten pa’i sgom spangs su gyur pa’i ’dod pa’i nyon
mongs).b The critical distinction between these two sets of terminology is
that “aspiration to the Desire Realm” can only be abandoned by attaining
the path of seeing, whereas “afflictions of the Desire Realm that are aban-
doned by way of a worldly path of meditation” can be gotten rid of by
attaining an actual concentration. Hence, in general, there is a very large
difference in terms of having attained or not attained the Hearer path of
seeing. However, in terms of Once Returners and Never Returners, since
both have attained the Hearer path of seeing, for them there is only a small
difference.c
The objects of abandonment in both cases are divided into three cycles
of afflictions—great, medium, and small—each of which are again divided
into three, making nine objects of abandonment,d which are numbered
here from the most coarse to the most subtle, for they are abandoned in
that order. (The chart reads from bottom to top.)
(9) small
small (8) medium
(7) great
a
’dod pa’i char gtogs pa, or ’dod pa’i cha dang mthun pa.
b
’jig rten pa’i sgom spangs su gyur pa’i ’dod pa’i nyon mongs. It is important for debate
that it be delineated so specifically. If one were to say merely “afflictions of the Desire
Realm” (’dod pa’i nyon mongs) one would be open to fault.
c
The basic explanation of the progression of eight Hearer Enterers and Abiders that comes
forth through this discussion of the “Eight Lesser Grounds” is correlating those to progress
over the five supramundane paths. However, it is also necessary to correlate those to the
presentation of the afflictions that are abandoned by a worldly path of meditation, the aban-
donment of which leads to advanced levels of meditative concentration that can be attained
by both Buddhists and non-Buddhists. Clarifying fine points of this correlation forms the
subject matter of the next several pages. Although somewhat of a detour from the main
subject matter of the text, it offers a fascinating view into the minute attention to technical
detail of the Ge-lug scholastic debate tradition. For more on the distinctions between these
two, see Zahler, Study and Practice of Meditation, 190-195.
d
These are discussed very briefly in Sopa and Hopkins, Cutting Through Appearances,
211-214, in the section on Paths in the Great Exposition School.
(6) small
medium (5) medium
(4) great
(3) small
great (2) medium
(1) great
“Mostly” abandoned is said regarding Abiders in Once Returner because
from among the nine varieties of aspiration to the Desire Realm, they have
abandoned only the first two sets of three—the three great and three me-
dium cycles of afflictions. Thus they are said to have mostly abandoned
the partial concordances with the lower, that is, most of the afflictions per-
taining to the Desire Realm. (There are also people who have abandoned
even seven or eight, but none have abandoned all nine levels, or cycles, of
aspiration to the attributes of the Desire Realm.) Those who have mostly
abandoned the partial concordances with the lower are called Abiders in
the Fruit of Once Returner.
There are Stream Enterers who have abandoned as many of these as
the three great—great, medium, and small—as well as the great of the me-
dium and the medium of the medium. They will not have abandoned more
than two of the medium set. They can have done this, but there is no ne-
cessity that they must have done so; in fact, most will not have.
An Abider in the Fruit of Stream Enterer is said to be “a person who
abides in the fruit of the way of virtuous endeavor that is included in the
type that is distinguished by having abandoned the three thorough entan-
glements to be abandoned by the path of seeing.” “Abides in the type”a is
said because there are Stream Enterers who have abandoned the three great
afflictions of the Desire Realm–the great, medium, and small of the great–
that are to be abandoned by a worldly path of meditation. Such Stream
Enterers are not “distinguished by” having abandoned the three thorough
entanglements to be abandoned by a path of seeing, for the statement
“which is distinguished by” by itself indicates that the person has aban-
doned the three thorough entanglements that are to be abandoned by a path
of seeing, but has not abandoned any objects of abandonment more subtle
than those, which this person has done. However, such a person can be
said to “abide in the type that is distinguished by” that.b
a
This usage of this verbal distinction becomes even more important later when discussing
Once Returners and Never Returners. However, even here it serves a function.
b
In other words, there are Stream Enterers who have abandoned more than the three thor-
ough entanglements to be abandoned by a path of seeing—for instance those who have
The point behind this is that there are some persons who, before gen-
erating the path of seeing, generate a worldly path of meditation. Through
that worldly path of meditation they abandon the first three (the great, me-
dium, and small of the great objects of abandonment by a worldly path of
meditation), and then later attain the path of seeing. At that point, on the
uninterrupted path of the path of seeing, they become Approachers to
Stream Enterers, but they have done more than the general one has done.
We have been using as our example the abandoning of the first three
(great, medium, and small of the great) afflictions of the Desire Realm that
are objects of abandonment of a worldly path of meditation. There are also
cases of abandoning the fourth and fifth as well, but not the sixth because
if they reach the sixth, they become Once Returners.
Most persons attain the path of seeing first and then abandon these
serially, but there are people who abandon as many as five without having
attained the path of seeing, that is, prior to attaining it.
In summary, to relate this to the above chart of the nine afflictions of
the Desire Realm that are objects to be abandoned by a worldly path of
meditation: an Abider in the Fruit of Once Returner is a person who has at
least abandoned the first six of the nine. There are Abiders in the Fruit of
Once Returner who have abandoned the seventh and the eighth, but there
are also those who have not abandoned those. There are none who have
abandoned the ninth (the small of the small). Stream Enterers can have
abandoned as many as four or five, but not six; Once Returners must have
abandoned the first six, and could (but need not) have abandoned seven or
eight, but not all nine.
5' Ground of diminishment

A person abiding in the fruit of the way of virtuous endeavor that is in-
cluded in the type distinguished by having mostly abandoned the five con-
cordances with the lower is called an Abider in the Fruit of Once Returner.
And:
A clear realization of an Abider in the Fruit of Once Re-
turner is called a ground of diminishment because, having
abandoned the three great afflictions to be abandoned by a worldly path of meditation.
They do not fulfill the qualification “distinguished by” (rab tu phye ba) since they have
abandoned more objects of abandonment than just the three entanglements to be abandoned
by a path of seeing, but they are those who “abide in the type” (rigs su gnas pa) that is
distinguished by…” From the viewpoint of type they can be said to be “distinguished by”
even though they are not “distinguished by” in that “distinguished by” means one has not
abandoned more subtle objects of abandonment than the three thorough entanglements to
be abandoned by a path of seeing and they have abandoned more than that.
abandoned two of the three [sets of] the afflictions of the

Desire Realm [that is, the three great and three medium of
the nine afflictions], those have diminished.
རི ་འོང་འ ས་གནས་ཀྱི་མངོན་ གོ ས་ལ་བ བ་པའི་ས་
ཞེས་ ་ ེ། འདོད་ཉོན་གྱི་ མ་[ཚན་]གཉིས་[སམ་ཆེན་པོ་
ག མ་དང་འ ིང་ག མ་ ེ་ ག་] ངས་ཏེ་བ བ་མོར་ ས་པའི་
ིར།
The term “diminishment” in colloquial language means “thinning.” Here,
afflictions of the Desire Realm that are to be abandoned by a worldly path
of meditation do still exist, but they are not “thick,” not potent, since at
least six of the nine have been abandoned, and thus it is called a ground of
diminishment.
Those at this level are called “Once Returners” because they will take
rebirth once more in the Desire Realm by the power of actions and afflic-
tions. If the person who attains the state of Abider in the Fruit of Once
Returner does not in that life go higher than this and attain the state of
Never Returner or Foe Destroyer, then the person is necessarily born one
more time in the Desire Realm by the power of actions and afflictions.
They could however attain in that lifetime the state of a Never Returner
[to the Desire Realm] or a Foe Destroyer, and then they would not be re-
born again in the Desire Realm.
A person “abiding in the fruit of the way of virtuous endeavor that is
included in the type distinguished by having abandoned the five partial
concordances with the lower” is called an Abider in the Fruit of Never
Returner. The only difference between this and the definition of Abider in
the Fruit of Once Returner is that the word “mostly” (phal cher) has been
left out.
Because this person will never again take rebirth in the Desire Realm
by the power of actions and afflictions, this person is called a Never Re-
turner. This person can take rebirth in the Form and Formless Realms by
the power of actions and afflictions but will never again do so in the Desire
Realm. Why? Because this person has abandoned all nine of the afflictions
pertaining to the Desire Realm that are to be abandoned by a worldly path
of meditation. In general, afflictions pertaining to the Desire Realm that
are abandoned by a worldly path of meditation are easier to abandon than
aspiration to the desirable. So a Never Returner has abandoned all nine of
the afflictions to be abandoned by a worldly path of meditation but has not
abandoned all aspiration to the desirable, because when one has done this,
one has attained the fruit of Foe Destroyer.
Query: Might such a person take rebirth again in the Desire Realm by
the power of aspirational prayers (smon lam)?
Response: Such would not occur since this is a description of Hearer
grounds. Only Bodhisattvas would take rebirth in the Desire Realm when
they did not have to, doing so by the power of aspiration.
6' Ground of separation from desire

A clear realization of an Abider in the Fruit of Never Re-
turner is called a ground of separation from desire because
[the person] has separated from desire for all the afflic-
tions of the Desire Realm.
རི ་མི་འོང་འ ས་གནས་ཀྱི་མངོན་ ོགས་ལ་འདོད་
ཆགས་དང་ ལ་བའི་ས་ཞེས་ ་ ེ། འདོད་ཉོན་མཐའ་
དག་ལ་ཆགས་པ་དང་ ལ་བའི་ རི །
When the text says “clear realization” of one abiding in the Fruit of Never
Returner, it is referring to the path, specifically the path of release, in the
continuum of a person who is abiding in the fruit of the way of virtuous
endeavor that is included in the type distinguished by having abandoned
the five concordances with the lower. This is what is called a “ground” of
separation from desire. “Separation from desire” is said because the person
has separated from attachment (chags pa), or desire (’dod chags)a for all
of the afflictions pertaining to the Desire Realm that are to be abandoned
by a worldly path of meditation.
To lay out in detail some of the terminology used to describe this, they
have separated from desire (’dod chags) for all of the afflictions pertaining
to the Desire Realm to be abandoned by a worldly path of meditation (’jig
rten pa’i sgom spangs su gyur pa’i ’dod pa’i nyon mongs mtha dag la
chags pa dang bral ba). They have abandoned aspiration for the Desire
[Realm] (’dod pa la ’dun pa), abandoned desire observing the desirable
a
Dan-ma-lo-chö specified that the two are essentially the same. It is possible to make a
difference in the sense that attachment (chags pa) can occur in the higher realms, whereas
’dod chags, literally attachment to the Desire Realm, in the context of the three realms, is
only found in the Desire Realm. So you can make a difference, but it depends on what you
are talking about and what your purpose is. Some people do debate based on this distinc-
tion, but basically there is not a problem if you say that they are the same, and there is less
error in saying this than in saying they are different.
qualities of the Desire Realm (’dod pa’i ’dod yon la dmigs pa’i ’dod
chags). Specifying the terminology in this way rules out any discussion of
abandoning attachment observing the self.
There would be a verbal fault if one said that “all the afflictions per-
taining to the Desire Realm” (’dod pa’i nyon mongs mtha’ dag) have been
abandoned. For instance, it would be difficult for them to have abandoned
desire observing the self. Attachment to the self of the desire, form, and
formless realms are all equally hard to abandon. Hence, not until attaining
the fruit of a Foe Destroyer will one abandon all afflictions pertaining to
the Desire Realm. So all that is being specified here as abandoned is desire
observing the five desirable aspects [of the Desire Realm] (’dod yon lnga
la dmigs pa’i ’dod chags), that is, that observing forms, sounds, odors,
tastes, and tangible objects, or, attachment to the desirable qualities of the
Desire [Realm] (’dod pa’i ’dod yon la chags pa). Phrasing it this way rules
out any discussion of abandoning attachment observing the self, which is
important. What has been abandoned is a coarse attachment.a
Query: What is the difference between an affliction pertaining to the
Desire Realm to be abandoned by a worldly path of meditation and an
affliction pertaining to the Desire Realm in general? Why do we say
“worldly path of meditation?”
Response: An affliction, the desire for which one can separate from
merely by attaining an actual concentration, is called an affliction of the
Desire Realm to be abandoned by a worldly path of meditation.b
Query: Have Abiders in the Fruit of Stream Enterer attained an actual
concentration?
Response: Abiders in the Fruit of Stream Enterer have not attained an
actual concentration—none of them. And they do not at all cultivate a
worldly path of meditation. A worldly path of meditation is a path having
an aspect of contaminated wisdom (zag bcas shes rab kyi rnam pa can gyi
lam).
Query: Why, after attaining Stream Enterer, would a Hearer then cul-
tivate a worldly path?
Response: In the usual sense, a worldly path is a case of viewing the
Desire Realm as coarse and the higher realms as peaceful—this sort of
a
Dan-ma-lo-chö ended this discussion by concluding that he preferred limiting the de-
scription by specifying what the attachment was observing, namely the five desirable as-
pects (’dod pa’i ‘dod yon lnga la dmigs pa’i ’dod chags) rather than using the long verbal
phrase “to be abandoned by a worldly path of meditation (’jig rten pa’i sgom spangs su
gyur pa’i ’dod pa’i nyon mongs) since the former qualification alone was enough to specify
it as a coarse attachment.
b
bsam gtan gyi dngos gzhi thob tsam gyis chags bral byed nus pa’i nyon mongs de la ’jig
rten pa’i sgom spang su gyur pa’i ’dod nyon.
path does not occur in the continuum of a Superior. When we say that the
fruits of Once Returner and Never Returner are attained in dependence
upon worldly paths, those worldly paths are not those having an aspect of
contaminated wisdom (zag bcas shes rab kyi rnam pa can) but rather are
paths of the occasion of subsequent attainment having the contamination
of conceptuality (rtog pa’i zag pa dang bcas pa’i rjes thob kyi gnas skabs
kyi lam). These are paths, for instance, observing the four noble truths,
taking true sufferings and sources as objects of abandonment and true ces-
sations and paths as objects to be taken up. So, in this sense there is a
viewing of grossness and subtleness and thus the designation of viewing
grossness and subtlety is used, but it is not a case of viewing the lower
level as gross and the upper level as subtle—all three realms are viewed in
the same way [as cyclic existence]. That is the meaning here of worldly
path and should not be mistaken by taking it to be a worldly path of med-
itation like that of non-Buddhists.
There are two types of afflictions, coarse (rags pa) and subtle (phra
ba). Here we are talking about coarse afflictions—attachment to forms,
sounds, odors, and so forth. Hence, the afflictions being abandoned in or-
der to attain the fruit of Once Returner or Never Returner, are coarse af-
flictions. Why? When a person who has had the prior realization of a
Stream Enterer abandons six of the afflictions pertaining to the Desire
Realm that are abandoned by a worldly path of meditation, they attain the
fruit of a Once Returner. When one abandons all nine with respect to the
Desire Realm, one attains the actual first concentration and attains the state
of an Abider in the Fruit of Never Returner; one is free from desire for the
afflictions that are abandoned by a worldly path of meditation.
Query: How does one distinguish between coarse and subtle afflic-
tions?
Response: For instance, the desire that observes any of the five attrib-
utes of the Desire Realma—pleasant forms, sounds, odors, tastes,
touches—is a case of a coarse affliction. Such are illustrations of coarse
afflictions, in the sense of being the main of those, but there are others
included within it such as hatred and so forth. Desire or attachment to a
selfb is a case of a subtle affliction—those afflictions that are of the entity
of a conception of a self of persons.c Hence, the attainment of Once Re-
turner and Never Returner is done in terms of the abandonment of these
coarse afflictions, not in terms of the subtle afflictions.
Query: When are the subtle afflictions abandoned?
a
’dod pa’i yon tan lnga la dmigs pa’i chags pa.
b
bdag la chags pa.
c
gang zag gi bdag ’dzin gyi ngo bor gyur pa’i nyon mongs de tsho.
Response: A Once Returner is continuously abandoninga the subtle af-

flictions; a Never Returner is also abandoning them. This is easily ex-
plained in terms of those who proceed in a serial manner, first attaining
Stream Enterer, then Once Returner, then Never Returner, and then Foe
Destroyer. However, there are also those who without attaining Stream
Enterer, initially attain the fruit of a Once Returner—there is a Once Re-
turner who has had preceding freedom from attachment. There are also
those who without attaining the fruit of a Once Returner from the very
beginning attain the fruit of a Never Returner—those who have had pre-
ceding freedom from attachment.b
Query: If one just considers it in terms of gradualists, when do they
abandon the subtle?
Response: The subtle are being abandoned along with the others—but
not exactly the same ones. It is not that the subtle afflictions are not being
abandoned as the person advances, but it is also not necessarily that the
person is abandoning these same levels of the subtle afflictions as he or
she proceeds. In any case, the presentation of Once Returner and Never
Returner is done in terms of the abandonment of the coarse afflictions.
Query: How far can a non-Buddhist go in this list?
Response: Since non-Buddhists do attain actual concentrations, when
they are able to abandon the afflictions pertaining to the Desire Realm and
so forth that are abandoned by a worldly path of meditation in dependence
upon seeing the lower realm as gross and the higher realms as peaceful, so
when they attain that freedom from attachment, they attain actual concen-
trations. However, in general, such a person has not abandoned anything
that is to be abandoned by a path of meditation. For, they have not attained
a path of seeing, or a path of preparation, or even a path of accumulation.
They have not entered into the path at all.
7' Ground of realizing completion

A clear realization of a Hearer Foe Destroyer is called a
ground of realizing completion because of having realized
that one has completed the activities of one’s path.
ཉན་ཐོས་དགྲ་བཅོམ་པའི་མངོན་ གོ ས་ལ་ ས་པ་ ོགས་
པའི་ས་ཞེས་ ་ ེ། རང་ལམ་གྱི་ ་བ་ ོགས་པར་ ས་
a
spang gyis spang gyis.
b
chags bral sngon song gyi phyir ’ong dang chags bral sngon song gi phyir mi ’ong.
པར་ ོགས་པས་སོ། །
One realizes that one has brought to completion, that is, fully accom-
plished, the activities of one’s own path, which in this case is the Hearer
path. These are the activities of realization and the activities of abandon-
ment as one progresses along the paths of accumulation, preparation, see-
ing, meditation, and no-more-learning. Foe Destroyers know that they
have completely done all of these.
8' Ground of a Solitary Victor

The clear realizations of a Solitary Victor are called
grounds of a Solitary Victor because of being exalted
knowers of one who possesses the quality of not needing
to depend on another teacher in his or her last lifetime in
mundane existence. The clear realizations of learner Sol-
itary Victors are also included within this [ground of a
Solitary Victor].
རང་སངས་ ས་ཀྱི་མངོན་ ོགས་ལ་རང་སངས་ ས་ཀྱི་
ས་ཞེས་ ་ །ེ ིད་པ་ཐ་མའི་ཚ་ བོ ་དཔོན་གཞན་ལ་
བ ེན་མི་དགོས་པའི་ཡོན་ཏན་དང་ ན་པའི་མཁྱེན་པ་
ཡིན་པའི་ རི ། རང་ ལ་ ོབ་པའི་མངོན་ གོ ས་ མས་
ཀྱང་[རང་སངས་ ས་ཀྱི་ས་]འདིའི་ནང་ ་བ ་བར་ འོ། །
Mundane existence (srid pa) means cyclic existence (’khor ba). The “last”
lifetime in cyclic existence means that lifetime following which the Soli-
tary Victor need not again take rebirth in cyclic existence, the lifetime in
which this person will attain the fruit of a Foe Destroyer. In that lifetime,
the Solitary Victor who will actualize the fruit of a Foe Destroyer does not
need to depend on another teacher to teach the doctrine, be this teacher a
Supreme Emanation Body, or a Hearer, and so forth. Thus, even though
Solitary Victors, literally in the Tibetan, Self-Buddhas (rang sangs rgyas)
are not Buddhas (sangs rgyas), their paths, or clear realizations are called
grounds of “Self-Buddhas,” or “Self-Enlightened Ones” because they, in
their last lifetime, actualize their enlightenment, the fruit of Foe Destroyer,
through their own power without depending on another teacher to teach
them how to train.
The illustration given here of a ground of a Solitary Victor is a clear

realization in the continuum of a Solitary Victor Foe Destroyer; however,
it is not the case that whatever is a ground of a Solitary Victor must be a
clear realization of a Solitary Victor Foe Destroyer. The clear realizations
of Solitary Victors on the paths of accumulation, preparation, seeing, and
meditation are also all included with the category of grounds of Solitary
Victors.
Approachers to Stream Enterer were included within the third of the
eight lesser grounds, the ground of the eighth, but what about the paths of
Approachers to Once Returner, Approachers to Never Returner, and Ap-
proachers to Foe Destroyer? Is it that they are not included anywhere in
the eight?
Also, there is no fallacy that the clear realizations of the
latter three Approachers [Approacher to Once Returner,
Approacher to Never Returner, and Approacher to Foe
Destroyer] are not included in these [eight lesser grounds]
because they are included in the clear realizations of the
three Abiders in the Fruit [the three, Abiders in the Fruit
of Stream Enterer, Once Returner, and Never Returner].
གས་པ་ ་ི མ་ག མ་[ ིར་འོང་ གས་པ་ ིར་མི་འོང་ གས་པ་དགྲ་
བཅོམ་ གས་པ་ག མ]གྱི་མངོན་ ག ོ ས་ཀྱང་[དམན་པ་ས་
བ ད་]འདིར་མ་འ ས་པའི་ ོན་མེད་དེ། འ ས་གནས་
ག མ་[ ན་ གས་ ིར་འོང་ ིར་མི་འོང་འ ས་གནས་ག མ་]གྱི་
མངོན་ ོགས་ ་འ ་བའི་ ིར་རོ། །
In other words, Approachers to Once Returner, Never Returner, and Foe
Destroyer are included in the three categories that cover Abiders in the
fruit of Stream Enterer, Once Returner, and Never Returner.
This explanation is being given in terms of those who proceed gradu-
ally, step by step. From this viewpoint, there are two types of Abiders in
the Fruit of Stream Enterer; one is called a mere (tsam po ba) Abider and
the other is called a special (khyad par can) Abider. A mere Abider is a
person who merely abides in the fruit and does not strive toward the next
higher step. Because they are not striving toward the next higher fruit, they
are not Approachers to that higher fruit. Special abiders are striving to at-
tain the higher fruit and thus are Approachers to that fruit. Therefore, a
special Abider in the Fruit of Stream Enterer who proceeds gradually and
an Approacher to Once Returner who proceeds in a gradual manner are the

same [and thus there is no need to specify Approacher to Once Returner
separately in the list, since it is the same as a special abider in the Fruit of
Stream Enterer].
In essence, one becomes an Approacher to the next higher fruit at the
point at which one begins effort towards attaining that fruit—one need not
yet actually have gotten rid of any of the afflictions that must be overcome
in order to attain that fruit. When one who is a mere Abider in the fruit of
Stream Enterer and is not striving to become a Once Returner, begins striv-
ing to become a Once Returner, that person then becomes a special Abider
Thus, the three latter Approachers are included within Abiders in the
fruits. An Approacher to Once Returner is included within Abider in the
Fruit of Stream Enterer in the sense that a special Abider in the Fruit of
Stream Enterer is an Approacher to Once Returner. And the same goes for
Approacher to Never Returner and Approacher to Foe Destroyer. They are
included within the lower Abider in the Fruit. This is how it is within the
gradual mode of proceeding on the path. Because we are explaining the
mode of progressing on the grounds and paths, it is sufficient to explain it
in this way, and it is not necessary to explain those who proceed in a sim-
ultaneous manner or those who proceed in a leap-over manner as is ex-
plained in the lengthier books on the Perfection of Wisdom (phar phyin).
[UNCOMMON ASSERTIONS OF THE YOGIC

MIDDLE WAY AUTONOMISTS]
The text now goes on to talk about the uncommon assertions of the Yogic
Middle Way Autonomy School (yogācāra-svātantrika-mādhyamika).
They are so called because they are Middle Way Autonomists (svātantrika-
mādhyamika) who are like the proponents of Mind-Only (cittamātra, or
yogācāra) in that they assert no external objects.
In this Yogic Middle Way Autonomy system, Hearers take
the afflictions as their main objects of abandonment.
ལ་འ ོར་ ོད་པའི་ད ་མ་རང་ ད་པའི་ གས་འདི་
ལ། ཉན་ཐོས་ཀྱིས་ཉོན་མོངས་ ང་ འི་གཙ་བོར་ ེད་ a
པ་དང་།
a
Correcting the 1999 TBRC bla brang (4a.6) and the 1987 Lhasa Go-mang (4a.5) from
the past tense form of the verb, spangs, to the future form, spang, in accordance with the
2012 Mundgod digital edition (4.6).
They seek as their main object of attainment the state of having abandoned
the afflictions.
And Solitary Victors take the coarse obstructions to om-
niscience as their main objects of abandonment.
རང་ ལ་གྱིས་ཤེས་ ིབ་རགས་པ་ ང་ འི་གཙ་བོར་ ེད་
What are the obstructions to omniscience? From among liberation and om-
niscience, the obstructions that mainly hinder the attainment of omnisci-
ence, or an exalted-knower-of-all-aspects, are the subtle obstructions to
omniscience. Here, in the context of the main object of abandonment of
Solitary Victors, we are talking about the coarse obstructions to omnisci-
ence, which are conceptions of apprehending-subject and apprehended-
object as different substantial entities. These are called the coarse obstruc-
tions to omniscience because of being harder to abandon and more subtle
than the afflictive obstructions and of being coarser than the obstructions
to omniscience. It would not be suitable to call them afflictive obstruc-
tions, for even Hearer Foe Destroyers have completely abandoned the af-
flictive obstructions. Thus, since they are more subtle than the afflictive
obstructions and also more coarse than the [subtle] obstructions to omnis-
cience, they are called coarse obstructions to omniscience. These concep-
tions of object and subject, or apprehended-object and apprehending-sub-
ject, as different substantial entities are the main object of abandonment of
Solitary Victors.
Due to this fact [that Solitary Victors take the coarse ob-
structions to omniscience as their main object of abandon-
ment], the eight Approachers and Abiders are not posited
for Solitary Victors. And [for this same reason] the master
[Haribhadra] also posits the first seven [from ground of
seeing the wholesome up to ground of realizing comple-
tion] of the lesser grounds in terms of the clear realiza-
tions of Hearers and posits the ground of a Solitary Victor
as an eighth lesser ground that is not included in any of
the eight Approachers and Abiders.
[རང་ ལ་གྱིས་ཤེས་ ིབ་རགས་པ་ ང་ འི་གཙ་བོར་ ེད་]པའི་གནད་
ཀྱིས་རང་ ལ་ལ་ གས་གནས་བ ད་མི་འཇོག་ ལ། [4b]
ོབ་དཔོན་[སེང་གེ་བཟང་པོ།]གྱིས་གྱིས་ཀྱང་དམན་པའི་ས་
དང་པོ་བ ན་[དཀར་པོ་ མ་པར་མཐོང་བའི་ས་ནས་ ས་པ་ ོགས་

པའི་ས་བར་]ཉན་ཐོས་ཀྱི་མངོན་ ག
ོ ས་ཀྱི་ ེང་ ་བཞག་
ཅིང༌། རང་ ལ་གྱི་ས་ གས་གནས་བ ད་གང་ལ་ཡང་
མི་གཏོགས་པའི་aདམན་པའི་ས་བ ད་པར་བཞག་པ་
ཡིན་ནོ། །
Proponents of Mind-Only assert that there are no external objects and that
all phenomena are of the entity of the mind, whereas Sūtra Middle Way
Autonomists (sautrāntrika-svātantrika-mādhyamika) are Middle Way Au-
tonomists who assert that there are external objects. The masters of the
Mind-Only system are Asaṅga, Vasubandhu, Dignāga, Dharmakīrti, and
so forth. The masters of the Sūtra Middle Way Autonomy School are
Bhāvaviveka, Jñānagarbha, and so forth.
Middle Way Consequentialists (prāsaṅgika-mādhyamika) assert that
there is not even a particle of any phenomenon that exists from its own
side, that is, is inherently established, and assert that the generation of an
inferential consciousness does not need to depend on the statement of a
syllogism but can occur depending on only the statement of a conse-
quence. The actual inner thought of the masters Nāgārjuna, Āryadeva, and
so forth is indeed that of the Middle Way Consequentialist system, but they
did not clearly set forth the incorrectness of autonomous syllogisms and
the need for consequences. Therefore, they are also taken by the Middle
Way Autonomists to be their teachers, and thus they are called Proponents
of the Middle Way of the model texts, that is, masters shared by both sys-
tems. The Middle Way Consequentialist masters are Buddhapālita, Chan-
drakīrti, Shāntideva, and so forth.
In the Mind-Only, Sūtra Middle Way Autonomy, and
Consequentialist systems, all eight Approachers and
Abiders are posited for Solitary Victors because both
Hearers and Solitary Victors have the same main object of
abandonment.
སེམས་ཙམ་པ་དང་། མདོ་ ེ་ ོད་པའི་ད ་མ་རང་ ད་
པ་དང་། ཐལ་འ ར་པ་ མས་ཀྱི་ གས་ལ་རང་ ལ་ལ་
a
Correcting the 2012 Mundgod digital edition (4.9) from pas to pa’i, as found in 1999
TBRC bla brang (4b.1) and 1987 Lhasa Go-mang (4a.6).
གས་གནས་བ ད་ཚང་བར་འཇོག་ །ེ ཉན་རང་

གཉིས་ཀྱི་ ང་ འི་གཙ་བོ་འ ་བའི་ ིར་རོ། །
In those systems, the eight Approachers and Abiders—Approacher to and
Abider in Stream Enterer, Once Returner, Never Returner, and Foe De-
stroyer—are posited for Solitary Victors just as they are posited for Hear-
ers because in those systems the main objects of abandonment of both
Hearers and Solitary Victors are the same. What they are seeking to aban-
don and what they are seeking to attain are the same. Both seek mainly to
attain a true cessation that is the state of having completely abandoned the
afflictions.
[This concludes the discussion of the grounds of the Lesser Vehicle.]
B) GROUNDS OF THE GREAT VEHICLE

Second, when Great Vehicle grounds are divided, there
are ten grounds. These will be explained later.a
གཉིས་པ་ཐེག་ཆེན་གྱི་ས་ལ་ད ེ་ན་ས་བ ་ཡོད་དེ་འོག་
་འཆད་དོ། །
[B. PATHS]
1. Definition
An exalted knower of one who has entered a path that
serves as a passageway opening the opportunity for
progressing to the enlightenment that is its effect is the
definition of a path.
རང་འ ས་ ང་ བ་ ་བགྲོད་པའི་གོ་ བས་ ་ེ ལ་ ་
ར་པའི་ལམ་ གས་ཀྱི་མཁྱེན་པ་དེ། ལམ་གྱི་མཚན་ཉིད།
We will go through the definition of “path” in parts. Byang chub means
enlightenment, and if we consider here the enlightenment of a Hearer, then
a
Kön-chog-jig-may-wang-po postpones the discussion of Great Vehicle grounds until later
(see Chapter 6) and then, to conclude his general indication of the presentation of grounds
and paths, begins a discussion of “paths.”
the syllable byang refers to an enlightenment that is a state of having aban-

doned all of the afflictive obstructions. In the phrase “Hearer’s enlighten-
ment” (nyan thos byang chub), the term chub means “realize,” and when
the meaning is spelled out, it means a complete realization of the selfless-
ness of the person that is qualified by having abandoned the afflictive ob-
structions.”a “Qualified by” (khyad par du byas pa) means “which has the
quality of knowing that the afflictive obstructions have been thoroughly
abandoned in a manner such that they will not occur again.” “Progressing”
(bgrod pa) indicates the force, or capacity, for progressing to the state of
having attained the abandonment of all of the afflictive obstructions and
fully realizing the selflessness of the person qualified by the abandonment
of the afflictive obstructions. “Opportunity” (go skabs) indicates having
the chance, or ability, to do this. In “serve as a passageway” (phye shul)
the word phye means opening, as for instance, a door; opening a door re-
veals, or allows, a passageway. If you are driving a car and there is a large
boulder in the road, you would have to break it up into pieces and get it
aside, thus opening up a passageway.
Thus, within this division of grounds and paths, the definition of a path
is an exalted knower of one who has entered into the path that serves as an
opening of a passageway allowing the opportunity of progressing to that
enlightenment that is its own fruit. This is a spiritual path going to libera-
tion and omniscience.
2. Synonymous equivalents
“Path of liberation,” “exalted knower,” “pristine wis-
dom,” “clear realization,” “mother,” and “vehicle” are
synonymous equivalents. They [exalted knowers of one
who has entered a path] are called “paths” because they
cause one to progress to the state of liberation.
ཐར་ལམ། མཁྱེན་པ། ཡེ་ཤེས། མངོན་ གོ ས། མ།
ཐེག་པ་ མས་དོན་གཅིག་མིང་གི་ མ་གྲངས་སོ། །[ལམ་
གས་ཀྱི་མཁྱེན་པ་]དེ་ལ་ལམ་ཞེས་བ ད
ོ ་པ་ནི། ཐར་པའི་གོ་
འཕང་ ་བགྲོད་པར་ དེ ་པ་ཡིན་པས་ན་དེ་ ར་བ དོ ་
དོ། །
a
nyon sgrib spangs pa’i khyad par du byas pa’i gang zag gi bdag med rdzogs par rtogs
pa.
A “path of liberation,” or “liberating path” (thar lam) is so called because

it is a path that allows progress to, opens up the pathway to, liberation. An
“exalted knower” (mkhyen pa) is so called because it is unmistaken
knowledge of a method for attaining that enlightenment that is one’s own
object of attainment. “Pristine wisdom” (ye shes, jñāna) is the same.
“Clear, or thorough, realization” (mngon rtogs, abhisamaya) is the same.
A path is called a “mother” (yum) because it produces or gives birth in the
future to that superior person (’phags pa, ārya) which is its own effect. It
is called a “vehicle” (theg pa, yāna) or platform because it is like a ladder
or set of stairs, with the lower leading to the higher.
These terms are all equivalent, or mutually inclusive, but they are used
in various ways. The term “pristine wisdom” mainly refers to the wisdoms
of meditative equipoise and of subsequent attainment, and in that sense the
term is used primarily with reference to the paths of seeing and medita-
tion—Superior paths. However, the actual meaning of the term is broader,
including all paths. Similarly with the term “clear realization;” it is mostly
seen in reference to Bodhisattva paths, that is, in Great Vehicle texts, but
although you will see it mostly in that regard, you cannot say that it is
necessarily or even mainly so. It is just that since we usually talk about the
Bodhisattva paths, we see it in that context.
Many of these terms are primarily used in reference to the path of see-
ing and above. For instance, with regard to the term “mother,” some raise
qualms about using this term for the paths of accumulation and preparation
of Hearers. Perfection of Wisdom texts speak of the three mothers, or three
exalted knowers—exalted-knowers-of-all-aspects, knowers of paths, and
knowers of bases.a The only one of those that Hearers and Solitary Victors
could have is a knower of bases, and it occurs in the continuums of Hearer
and Solitary Victor Superiors but not in the continuums of Hearers or Sol-
itary Victors on the paths of accumulation or preparation.
Nonetheless, the position of Go-mang is that all these terms are equiv-
alent because they fulfill the basic meanings of the terms, even if they are
not the most common referent. For Go-mang, the “mother” included in
this list is not that included in discussion of the three exalted knowers—
knowers of bases, knowers of paths, and exalted knowers-of-all-aspects.
That is the main context where the term “mother” is used, but is not the
only context. Here in this context it means that in dependence upon which
one progresses higher and higher. Hence in spite of the above qualm,
“mother” is a valid synonym for liberating path and the other items in the
list. There is a similar problem regarding the term “path” (lam). Many take
a
rnam mkhyen/ rnam pa thams cad mkhyen pa, lam shes, gzhi shes. See Hopkins and Yi,
Jam-yang-shay-pa’s Seventy Topics, where this presentation is extensively laid out.
it to mean “true paths” (lam bden). However, true paths occur with the
path of seeing upon direct realization of the truth (bden pa mngon sum du
rtogs pa). Hence some non-Ge-lug traditions say that the paths of accu-
mulation and preparation are not actual paths, which begin only with the
path of seeing. For Ge-lug, however, not all paths are true paths and all
five paths are actual paths.a
One etymology of the term “vehicle” is what holds something up, pre-
venting something from falling down, a platform, rising up step by step.
“Vehicle” is also etymologized as a mount, on which one ascends and
rides. Of course, these are not meant in a literal sense, but as examples in
this context of the grounds and paths where we are talking about con-
sciousnesses.
All of these terms are called paths because they cause progress to the
state, or rank, of liberation. The word “liberation” here refers both to the
liberation that a Foe Destroyer attains, the state of having abandoned all
of the afflictive emotions, the abandonment of true sufferings and true
sources, and to the great liberation, the enlightenment of a Buddha.
3. Divisions
Again, when those [paths] are divided by way of their en-
tities, there are five: the paths of accumulation, prepara-
tion, seeing, meditation, and no-more-learning.
ཡང་[ལམ་]དེ་ལ་ངོ་བོའི་ ོ་ནས་ད ་ེ ན་ཚགས་ལམ། རོ ་
ལམ། མཐོང་ལམ། ོམ་ལམ། མི་ བོ ་ལམ་དང་ ་ཡོད།
The first of these are the paths of accumulation.
a. Paths of accumulation
དང་པོ་[ཚགས་ལམ་]ནི།
A clear realization of doctrine is the definition of a path
of accumulation.
ཆོས་མངོན་ ོགས་དེ་ཚགས་ལམ་གྱི་མཚན་ཉིད།
In many other texts the definition of path of accumulation is given as “that
a
This paragraph of clarification comes from Lo-sang-gyal-tshan in response to the above
qualm raised by Dan-ma-lo-chö.
which is concordant with a portion of liberation.”a

When [paths of accumulation are] divided, there are three:
the paths of accumulation of the three vehicles [Hearers,
Solitary Victors, and the Great Vehicle].
ད ེ་ན་ཐེག་པ་ག མ་[ཉན་ཐོས་རང་ ལ་ཐེག་ཆེན་]གྱི་ཚགས་
ལམ་ག མ་ཡོད།
There are Hearer paths of accumulation, Solitary Victor paths of accumu-
lation, and Great Vehicle paths of accumulation.
“Path of accumulation,” “ground of faith,” “concordance
with a portion of liberation,” and “clear realization of doc-
trine” are synonymous equivalents.
ཚགས་ལམ། དད་པའི་ས། ཐར་པ་ཆ་མ ན། ཆོས་མངོན་
ོགས་ མས་དོན་གཅིག་མིང་གི་ མ་གྲངས་སོ། །
The reason for calling a [clear realization of the doctrine]
the “path of accumulation” is that it is the first of the paths
accumulating the collections [of merit and wisdom] for
the sake of attaining the enlightenment of the vehicle of
its path.b
a
thar pa cha mthun. This is often translated as “aid to liberation.” As Jam-yang-shay-pa
(Seventy Topics, in commentary on the 36th Topic) says:
“Liberation” (thar pa) is so called because of having abandoned the afflictions.
“Portion of liberation” (thar pa’i cha) is so called because of being one faction
of it. A “concordance with a portion of liberation” is so called because of being
that which aids liberation.
Thus, “concordance with a portion of liberation” is a word-translation, and “aid to libera-
tion” is a “meaning-translation.” The former has been chosen because otherwise the final
sentence of Jam-yang-shay-pa’s above statement would have to redundantly read:
An “aid to liberation” is so called because of being that which aids liberation.
b
Throughout the following section, Kön-chog-jig-may-wang-po has used a somewhat
awkward construction that if translated literally would require a double reason: A reason
for calling it a path of accumulation exists because it is called this since it is the first of the
paths accumulating the collections [of merit and wisdom] for the sake of attaining the en-
lightenment of the vehicle of its path.” Because in the thesis Kön-chog-jig-may-wang-po
has said that “a reason for calling it such and such exists,” one could not just say “because
of being…;” rather the grammar requires that the second phrase have a separate subject
and predicate as well, “because such and such is the reason.” This makes logical sense in
[ཆོས་མངོན་ ོགས་]དེ་ལ་ཚགས་ལམ་ཞེས་བ དོ ་པའི་ ་

མཚན་ཡོད་དེ། ཐེག་པ་རང་ལམ་གྱི་ ང་ བ་ཐོབ་ ིར་
་ཚགས་བསགས་པའི་ལམ་གྱི་དང་པོ་ཡིན་པས་ན་དེ་
ར་བ དོ ་པའི་ ིར།
If one is a follower of the Hearer vehicle, this is the first of the paths ac-
cumulating the collections of merit and wisdom for the sake of attaining
the enlightenment of the Hearer vehicle. If one is a follower of the Solitary
Victor vehicle, this is the first of the paths accumulating the collections for
the sake of attaining the enlightenment of the Solitary Victor vehicle, and
so forth.
The reason for calling a [clear realization of doctrine] a
“ground of faith” is that it is a path that is a state of skill-
fulness mainly in the five objects, faith and so forth [faith,
effort, mindfulness, meditative stabilization, and wis-
dom].
[ཆོས་མངོན་ ོགས་]དེ་ ལ་དད་པའི་ས་ཞེས་བ དོ ་པའི་ ་
[5a]
མཚན་ཡོད་དེ། དད་སོགས་ ལ་ ་[དད་པ་བ ོན་འ ས་ ན་

པ་ཏིང་ངེ་འཛིན་ཤེས་རབ།]ལ་གཙ་བོར་མཁས་པའི་གནས་
བས་ཀྱི་ལམ་ཡིན་པས་ན་དེ་ ར་བ ོད་པའི་ ིར།
The five are faith (dad pa, śraddhā), effort (brtson ’grus, vīrya), mindful-
ness (dran pa, smṛti), meditative stabilization (ting nge ’dzin, samādhi),
and wisdom (shes rab, prajñā).a One has become skilled mainly in the
objects of those five. The object of faith is mainly here the enlightenment
terms of Tibetan grammar, but is awkward in English and the translation of this construc-
tion has been simplified throughout the text to more easily convey the meaning.
a
See Hopkins and Yi, Jam-yang-shay-pa’s Seventy Topics, in the section on Topic 36,
Concordances with a Portion of Liberation. The stanzas from Maitreya's Ornament that list
these five (IV.33-34) are given with the meaning fleshed out by Ngag-wang-pal-dan's word
commentary, Explanation of the Treatise “Ornament for the Clear Realizations” from the
Approach of the Meaning of the Words: The Sacred Word of Maitreyanātha, in the
Backnotes in the section on topic 36, Concordances with a Portion of Liberation; and in
the footnotes to Jam-yang-shay-pa’s Seventy Topics there is discussion of when they are
given different names such as the five powers and five faculties in the section titled
“Boundaries [of concordances with a portion of liberation].”
that is one’s object of attainment. Since faith is the first of these five, the
path of accumulation is called the “ground of faith,” but in fact the person
is skilled in all five.
With regard to why the path of accumulation is called a “concordance
with a portion of liberation,” the analytical cessation that has abandoned
all of the afflictive obstructions is liberation. Afflictive obstructions can be
divided into the two, artificial and innate, and hence the true cessation that
is the state of having abandoned one portion of the afflictive obstructions,
the artificial afflictive obstructions, is a part of liberation (thar pa’i cha).
Since the path of accumulation is the first of the paths of an occasion that
accords with the attainment of a part of liberation, it is called a concord-
ance with a portion of liberation.
The reason for calling a [clear realization of the doctrine]
a “concordance with a portion of liberation” is that a true
cessation that is to have abandoned the afflictive obstruc-
tions is liberation, and a true cessation that is to have
abandoned the artificial afflictive obstructions that is one
part of that [true cessation that is the state of having aban-
doned the afflictive obstructions] is a part of liberation,
and this is a path of an occasion that accords with attaining
this [true cessation that is to have abandoned the artificial
afflictive obstructions.
[ཆོས་མངོན་ ོགས་]དེ་ལ་ཐར་པ་ཆ་མ ན་ཞེས་བ ོད་པའི་
་མཚན་ཡོད་དེ། ཉོན་ ིབ་ ངས་པའི་འགོག་བདེན་ནི་
ཐར་པ་དང་། [ཉོན་ ིབ་ ངས་པའི་འགོག་བདེན་]དེའི་ ོགས་
གཅིག་ཉོན་ ིབ་ཀུན་བཏགས་ ངས་པའི་འགོག་བདེན་
ནི་ཐར་པའི་ཆ་དང་། [ཉོན་ ིབ་ཀུན་བཏགས་ ངས་པའི་འགོག་
བདེན་]དེ་ཐོབ་པ་དང་ ེས་ ་མ ན་པའི་གནས་ བས་ཀྱི་
ལམ་ཡིན་པས་ན་དེ་ ར་བ ོད་པའི་ ིར།
The reason why an exalted knower of the path of accumu-
lation] is called a “clear realization of doctrine” is that
“doctrine” in the term “clear realization of doctrine” re-
fers to the twelve branches of the scriptures, and it is a
state in which, having observed those [twelve branches of
the scriptures] following sound-generalities, one reaches

a definitive conclusion about a Hearer’s clear realization
of the meaning [of the doctrine] mainly through hearing
and thinking.
[ཚགས་ལམ་པའི་མཁྱེན་པ་]དེ་ལ་ཆོས་མངོན་ ོགས་ཞེས་བ དོ ་
པའི་ ་མཚན་ཡོད་དེ། ཆོས་མངོན་ ོགས་ཞེས་པའི་ཆོས་
ནི་ག ང་རབ་ཡན་ལག་བ ་གཉིས་དང་། [ག ང་རབ་ཡན་
ལག་བ ་གཉིས་]དེ་ལ་དམིགས་ནས་ ་ ིའི་ ེས་ ་འ ངས་
ཏེ་ཉན་ཐོས་ཀྱི་དོན་མངོན་ གོ ས་ཐོས་བསམ་གྱིས་གཙ་
བོར་གཏན་ལ་འབེབས་པའི་ བས་ཡིན་པས་ན་དེ་ ར་
བ ོད་པའི་ ིར།
This is an occasion on which one forms an understanding based of the
words of the twelve branches of scripture relying upon sound-generalities
and settles the main of the objects of meditation of one’s vehicle for the
sake of attaining the chief of the objects of attainment of one’s vehicle,
this being done mainly by way of hearing and thinking. In other words,
while observing the twelve branches of scripture, one proceeds by way
sound-generalities in order to ascertain a clear realization of the meaning,
this being done through hearing and thinking. The clear realization of the
meaning is the path of preparation. What one is doing on the path of accu-
mulation is trying to settle, or ascertain, that meaning by way of sound-
generalities that are contacted by looking at the scriptures. Therefore, the
path of accumulation is called clear realization of doctrine, that is, scrip-
ture.
b. Paths of preparation
A clear realization of the meaning is the definition of
the path of preparation. When [paths of preparation] are
divided, there are three: Hearer paths of preparation, and
so forth [that is, Hearer, Solitary Victor, and Great Vehicle
paths of preparation].
དོན་མངོན་ ོགས་དེ་ རོ ་ལམ་གྱི་མཚན་ཉིད། ད ེ་ན་
ཉན་ཐོས་[རང་ ལ་ཐེག་ཆེན་བཅས་]ཀྱི་ ོར་ལམ་སོགས་ག མ་

ཡོད།
“Path of preparation,” “concordance with a portion of def-
inite discrimination,” “limb of definite discrimination,”
and “clear realization of the meaning” are equivalent.
རོ ་ལམ། ངེས་འ དེ ་ཆ་མ ན། ངེས་འ དེ ་ཡན་
ལག །དོན་མངོན་ ོགས་ མས་དོན་གཅིག །
The reason for calling an [exalted knower in the contin-
uum of one on the path of preparation] a “path of prepa-
ration” [or “path of connection”] is that it connects to the
path of seeing of the vehicle of its path.a
[ ོར་ལམ་པའི་ ད་ཀྱི་མཁྱེན་པ་]དེ་ལ་
རོ ་ལམ་ཞེས་བ ོད་པའི་
་མཚན་ཡོད་དེ། ཐེག་པ་རང་ལམ་གྱི་མཐོང་ལམ་ལ་
ོར་བས་ན་དེ་ ར་བ དོ ་པའི་ རི །
One meaning of the Tibetan term “sbyor” is “to connect.” What does this
path connect to? This path connects one to the path of seeing of one’s re-
spective vehicle—the Hearer, Solitary Victor, or Great Vehicle. The path
of preparation, or connection, is a clear realization of the meaning. A per-
son who possesses this in his or her mental continuum is a person of the
path of preparation/connection (sbyor lam pa). When that path of prepara-
tion, that consciousness, “connects” to the path of seeing, the conscious-
ness becomes a path of seeing, and the person in whose mental continuum
it is becomes a “person of the path of seeing” (mthong lam pa). In relation
to the path of preparation, the path of seeing is in the future, and a person
of the path of seeing is in the future in relation to a person of the path of
preparation.
There is a reason for calling an [exalted knower in the
a
Hopkins and Yi, Jam-yang-shay-pa’s Seventy Topics, in a footnote on p.63, offer this
explanation for the usage of the translation “path of preparation:” “The translation of sbyor
lam (prayogamārga) as “path of preparation” is based on the oral explanation of it as anal-
ogous to preparing food for a meal—the meal being the path of seeing. Whether it is called
preparation, training, connection, joining, or application, it has to do with preparing one
for the path of seeing, the initial direct realization of emptiness.”
continuum of one on the path of preparation] a “concord-

ance with a portion of definite discrimination” because
“definite discrimination” is the path of seeing, and it as-
sists a portion of that [path of seeing], due to which it is
called such.
[ ོར་ལམ་པའི་ ད་ཀྱི་མཁྱེན་པ་]དེ་ལ་ངེས་འ ེད་ཆ་མ ན་
ཞེས་བ དོ ་པའི་ ་མཚན་ཡོད་དེ། ངེས་འ དེ ་ནི་མཐོང་
ལམ་ཡིན་ལ། [མཐོང་ལམ་]དེའི་ཆ་ལ་ཕན་འདོགས་པས་ན་
དེ་ ར་བ དོ ་པའི་ རི །
There is a reason for calling an [exalted knower in the
continuum of one on the path of preparation] a “limb of
definite discrimination” because it is a limb causing at-
tainment of the path of seeing, its effect, due to which it
is called such.
[ ོར་ལམ་པའི་ ད་ཀྱི་མཁྱེན་པ་]དེ་ལ་ངེས་འ ེད་ཡན་ལག་
ཅེས་བ དོ ་པའི་ ་མཚན་ཡོད་དེ། རང་འ ས་མཐོང་
ལམ་ཐོབ་པར་ ེད་པའི་ཡན་ལག་ཡིན་པས་ན་དེ་ ར་
[5b]
There is reason for calling an [exalted knower in the con-
tinuum of one on the path of preparation] a “clear realiza-
tion of the meaning” because experience that is arisen
from meditation has emerged with regard to any of the
coarse or subtle selflessnesses that are the meanings of the
scriptures, due to which it is called such.
[ ོར་ལམ་པའི་ ད་ཀྱི་མཁྱེན་པ་]དེ་ལ་དོན་མངོན་ གོ ས་ཞེས་
བ ོད་པའི་ ་མཚན་ཡོད་དེ། ག ང་རབ་ཀྱི་དོན་བདག་
མེད་ ་རགས་གང་ ང་ལ་ ོམ་ ང་གི་ ོང་བ་ཐོན་པས་
ན་དེ་ ར་བ ོད་པའི་ ིར།
The word “scriptures” (gsung rab) refers to the word of Buddha and the
correct treatises that comment on that word. “Any coarse or subtle self-
lessness” means any one of the three: the subtle selflessness of phenom-
ena, the coarse selflessness of phenomena, or the selflessness of persons.
There are first states arisen from hearing, then states arisen from thinking,
and then states arisen from meditation, which is the level reached at this
point.
c. Paths of seeing
A clear realization of the truth is the definition of the
path of seeing.
བདེན་པ་མངོན་ གོ ས་དེ་མཐོང་ལམ་གྱི་མཚན་ཉིད།
This “clear realization” (mngon rtogs, abhisamaya) is not just one of the
usual clear realizations, but is the initial attainment of direct cognition—
cognition not relying on a meaning-generality. The truth whose meaning
is realized (bden pa’i don) is any of the selflessnesses, be it the selflessness
of persons, the coarse selflessness of phenomena, or the subtle selflessness
of phenomena.
When [paths of seeing] are divided, there are three:
Hearer paths of seeing, and so forth [that is, Hearer, Soli-
tary Victor, and Great Vehicle paths of seeing].
ད ེ་ན། ཉན་ཐོས་[རང་ ལ་ཐེག་ཆེན་བཅས་]ཀྱི་མཐོང་ལམ་
སོགས་ག མ་ཡོད།
“Path of seeing,” “clear realization of the truth,” and “ex-
alted knower in the continuum of one on the path of see-
ing” are equivalent.
མཐོང་ལམ། བདེན་པ་མངོན་ ོགས། མཐོང་ལམ་པའི་
ད་ཀྱི་མཁྱེན་པ་ མས་དོན་གཅིག །
There is a reason for calling an [exalted knower of one on
the path of seeing] a “path of seeing” because it is a path
of newly realizing directly any of the coarse or subtle self-
lessnesses, due to which it is called such.
[མཐོང་ལམ་པའི་ ད་ཀྱི་མཁྱེན་པ་]དེ་ལ་མཐོང་ལམ་ཞེས་བ དོ ་
པའི་ ་མཚན་ཡོད་དེ། བདག་མེད་ ་རགས་གང་ ང་

མངོན་ མ་ ་གསར་ ་ ོགས་པའི་ལམ་ཡིན་པས་ན་དེ་
The path of seeing is attained through the power of having cultivated the
path of preparation, and it is the path of newly, meaning initially, directly
realizing the selflessness that is the respective object of realization of the
meditator’s vehicle, either the subtle selflessness of phenomena, the coarse
selflessness of phenomena, or the selflessness of persons.
the path of seeing] a “clear realization of the truth” be-
cause it is a path newly directly realizing the truth, due to
which it is called such.
[མཐོང་ལམ་པའི་ ད་ཀྱི་མཁྱེན་པ་]དེ་ལ་བདེན་པ་མངོན་ གོ ས་
ཞེས་བ དོ ་པའི་ ་མཚན་ཡོད་དེ། བདེན་པ་མངོན་ མ་
་གསར་ ་ ོགས་པའི་ལམ་ཡིན་པས་ན་དེ་ ར་བ དོ ་
That finishes the path of seeing.
d. Paths of meditation
A subsequent clear realization is the definition of the
path of meditation. When paths of meditation are divided,
there are three: Hearer, [Solitary Victor, and Great Vehi-
cle] paths of meditation. “Path of meditation,” “subse-
quent clear realization,” and “exalted knower of one on
the path of meditation” are equivalent.
སེ ་ལ་མངོན་ ོགས་དེ་ ོམ་ལམ་གྱི་མཚན་ཉིད། ད ེ་ན་
ཉན་ཐོས་[རང་ ལ་ཐེག་ཆེན་བཅས་]ཀྱི་ ོམ་ལམ་སོགས་ག མ་
ཡོད། ོམ་ལམ། ེས་ལ་མངོན་ གོ ས། ོམ་ལམ་པའི་
མཁྱེན་པ་ མས་དོན་གཅིག །
These are equivalent, or mutually inclusive.a

the path of meditation] a “path of meditation” because one
is meditating uninterruptedlyb on a selflessness that has
already been realized directly, due to which it is called
such.
[ ོམ་ལམ་པའི་མཁྱེན་པ་]དེ་ལ་ ོམ་ལམ་ཞེས་བ དོ ་པའི་ ་
མཚན་ཡོད་དེ། བདག་མེད་མངོན་ མ་ ་ ོགས་ཟིན་
ན་ ན་ ་ ོམ་པར་ དེ ་པས་ན་དེ་ ར་བ དོ ་པའི་
ིར།
This path arises after the path of seeing and is called the “path of medita-
tion” because one is meditating again and again, continuously, without in-
terruption, on a selflessness that was newly realized directly at the time of
the path of seeing.
the path of meditation] a “subsequent clear realization”
because it is a path of directly realizing the truth subse-
quent to the path of seeing, due to which it is called such.
[ ོམ་ལམ་པའི་མཁྱེན་པ་]དེ་ལ་ ེས་ལ་མངོན་ ོགས་ཞེས་
བ ོད་པའི་ ་མཚན་ཡོད་དེ། མཐོང་ལམ་གྱི་ ེས་ལ་
བདེན་པ་མངོན་ མ་ ་ ོགས་པའི་ལམ་ཡིན་པས་ན་དེ་
It is produced after the path of seeing and is a path again and again directly
realizing the “mode of subsistence of the truth” or “the true mode of sub-
sistence” (bden pa’i gnas lugs).
That finishes the path of meditation.
a
See the next chapter, p.86, in the section on the synonyms of the Hearer path of accumu-
lation for a discussion of fine distinctions regarding the terms “equivalent” and “synony-
mous.”
b
Dan-ma-lo-chö specified rgyun ldan du, which is used on this occasion, as meaning
“without interruption,” whereas rgyun du means always, or continuously.
e. Paths of no-more-learning
An exalted knower posited from the viewpoint of hav-
ing abandoned the afflictive obstructions is the defini-
tion of a path of no-more-learning.
ཉོན་ ིབ་ ངས་པའི་ཆ་ནས་བཞག་པའི་མཁྱེན་པ་དེ་མི་
ོབ་ལམ་གྱི་མཚན་ཉིད།
The words “posited from the viewpoint” (cha nas bzhag pa) are used here
to indicate the specific feature defining paths-of-no-more learning allow-
ing it to function as a general definition that applies to all three vehicles.
Other textbook authors define it simply as “an exalted knower that is a
state of having abandoned the afflictive obstructions” and still others as
“an exalted knower posited from the viewpoint of being a state of having
abandoned the main of the obstacles to attaining the enlightenment of any
of the three vehicles.”a And still others posit it is “an exalted knower that
has abandoned either of the two obstructions.”b This last is the most com-
fortable definition to uphold.
Lo-sang-gyal-tshan:c The qualification “posited from the viewpoint”
can be seen as emphasizing that not all objects of abandonment have
been abandoned, but only the afflictive obstructions; if it were neces-
sary to abandon all objects of abandonment in order to attain a path of
no-more-learning, then Hearer and Solitary Victor paths of no-more-
learning would not be paths of no-more-learning since they have not
abandoned the obstructions to omniscience. Only upon reaching the
ground of Buddhahood has one attained a state of complete no-more-
learning.
At this point, Kön-chog-jig-may-wang-po is within a “general
presentation” of grounds and paths, and so he has given a general def-
inition to cover all three vehicles. However, this does leave room for
various debates. A qualm that is raised is whether this might mean that
regarding someone on the Bodhisattva path of accumulation who has
had the previous realization of a Hearer Foe Destroyer and thus has
abandoned the afflictive obstructions, one might ask about that path,
a
theg pa gsum po gang yang rung ba’i byang chub thob pa’i ’gegs kyi gtso bo spangs pa’i
gzhag nas mkhyen pa.
b
sgrib gnyis gang rung spangs pa'i mkhyen pa.
c
The explanation in this and the next three indented paragraphs is by Lo-sang-gyal-tshan,
ge-she of Go-mang Monastic College, who has given the explanation followed by Go-
mang.
“Is this Bodhisattva path a Hearer path of no-more-learning?” To this,

the answer would be given that it is not, because Hearer and Bodhi-
sattva paths are contradictory because of the difference in motivation.
Once a Hearer enters the Great Vehicle, there are no more Hearer paths
generated in that person’s continuum.
When paths of no-more-learning are divided terminolog-
ically, there are three: Hearer, [Solitary Victor, and Great
Vehicle] paths of no-more-learning.
འི་བ དོ ་རིགས་ཀྱི་ ་ོ ནས་ད ེ་ན། ཉན་ ཐོས་ [རང་ [6a]
ལ་ཐེག་ཆེན་བཅས་]ཀྱི་མི་ ོབ་ལམ་སོགས་ག མ་ཡོད།

Saying “terminologically” introduces some possibility for debate.
Some say that the division is “terminological” because in this general
presentation no-more-learners are defined by having abandoned the
afflictive obstructions, and therefore all three are alike in this regard,
due to which it is merely a “terminological” division [and not an actual
division]. Others say that what Kön-chog-jig-may-wang-po must have
in mind is the etymology of the path of no-more-learning—that it is a
path of one who has utterly nothing more to learn. Then only the Great
Vehicle path of no-more-learning would be etymologically correct as
a path of no-more-learning since Hearer and Solitary Victor Foe De-
stroyers still have more to learn.
For instance, if one cited as a subject, “a Bodhisattva on the path
of accumulation who had previously attained the realization of a
Hearer Foe Destroyer” (and thus had reached the Hearer path of no-
more-learning yet still has to train in the Great Vehicle path) one might
ask, “Does this path fulfill the etymology of no-more-learning?” It
does not. Is this a path of someone who does not have to learn for the
sake of attaining higher paths? It is not.
“Path of no-more-learning,” “pristine wisdom of one who
has abandoned the afflictive obstructions,” and “exalted
knower of a Foe Destroyer” are equivalent .
མི་ ོབ་ལམ། ཉོན་ བི ་ ངས་པའི་ཡེ་ཤེས། དགྲ་བཅོམ་
པའི་མཁྱེན་པ་ མས་དོན་གཅིག །
A Buddha’s exalted knower is indeed a pristine wisdom of one who has
abandoned the afflictive obstructions, even though a Buddha has aban-
doned more. And it is an exalted knower of a Foe Destroyer because a
Buddha is a Great Vehicle Foe Destroyer. According to the Lo-sel-ling

College’s explanation, it is not posited from the viewpoint of the afflictive
obstructions having been abandoned even though they have been aban-
doned.
There is a reason for calling it an [exalted knower of a Foe
Destroyer] a “path of no-more-learning” because one has
completed the activities of the vehicle of its path, due to
which it is called such.
[དགྲ་བཅོམ་པའི་མཁྱེན་པ་]དེ་ལ་མི་ བོ ་ལམ་ཞེས་བ ོད་པའི་
་མཚན་ཡོད་དེ། ཐེག་པ་རང་ལམ་གྱི་ ་བ་མཐར་ ནི ་
པས་ན་དེ་ ར་བ དོ ་པའི་ ིར།
The pristine wisdoms that are the knowledge of extinguishment and the
knowledge of non-production that is generated after the path of meditation
are called paths of no-more-learning because one has completed the activ-
ities of one’s vehicle. The “activities” are the abandonments, the medita-
tions, and so forth, and they have been brought to a “completion” such that
one does not have to newly train anymore in that vehicle or make any fur-
ther effort at them. Thus this path is called a path of no-more-learning. For
instance, there are places in sūtra where Foe Destroyers say, “I have be-
come a Foe Destroyer. I have done what has to be done. I have cast aside
the burden.” This is the same.
3. Hearer Paths
II. EXPLAINING IN DETAIL A PRESENTATION

OF THE GROUNDS AND PATHS OF THE THREE
VEHICLES
This has three parts: explanations of Hearer [paths], Soli-
tary Victor [paths], and Great Vehicle paths.
གཉིས་པ་ཐེག་པ་ག མ་གྱི་ས་ལམ་གྱི་ མ་བཞག་ ེ་ ག་
་བཤད་པ་ལ། ཉན་ཐོས་[ཀྱི་ལམ་]། རང་ ལ་[གྱི་
ལམ་]། ཐེག་ཆེན་གྱི་ལམ་བཤད་པ་དང་ག མ།
A. EXPLANATION OF HEARER PATHS
This has five parts: Hearer paths of accumulation, prepa-
ration, seeing, meditation, and no-more-learning.
དང་པོ་[ཉན་ཐོས་ཀྱི་ལམ་བཤད་པ་]ལ། ཉན་ཐོས་ཀྱི་ཚགས་
ལམ། ོར་ལམ། མཐོང་ལམ། ོམ་ལམ། མི་ ོབ་ལམ་
དང་ ་ལས།
1. Hearer paths of accumulation
This has four parts: definition, divisions, synonyms, and
explaining the mode of generation.
དང་པོ་ཉན་ཐོས་ཀྱི་ཚགས་ལམ་ལ། མཚན་ཉིད། ད ེ་བ།
མ་གྲངས། ེ་བའི་ ལ་བཤད་པ་དང་བཞི།
a. Definition
A Hearer’s clear realization of doctrine generated prior
to the path of preparation that is its effect is the defini-
tion of a Hearer path of accumulation.
དང་པོ་[མཚན་ཉིད་]ནི། རང་འ ས་ ོར་ལམ་མ་ ེས་གོང་
གི་ཉན་ཐོས་ཀྱི་ཆོས་མངོན་ གོ ས་དེ་ཉན་ཐོས་ཀྱི་ཚགས་
ལམ་གྱི་མཚན་ཉིད།
b. Divisions
When those [Hearer paths of accumulation] are divided,
there are the three: great, medium, and small Hearer paths
of accumulation.
གཉིས་པ་[ད ེ་བ་]ནི། [ཉན་ཐོས་ཀྱི་ཚགས་ལམ་]དེ་ལ་ད ེ་ན།
ཉན་ཐོས་ཀྱི་ཚགས་ལམ་ཆེ་འ ིང་ ང་ག མ་ཡོད།
The first Hearer path of accumulation generated is the small, after that
comes the medium one, and then the one generated just prior to passing
over to the Hearer path of preparation is called the great Hearer path of
accumulation.
Also when those [Hearer paths of accumulation] are di-
vided, there are the three: direct perceptions, inferential
cognitions and subsequent cognitions [that are Hearers
paths of accumulation].
ཡང་[ཉན་ཐོས་ཀྱི་ཚགས་ལམ་]དེ་ལ་ད ེ་ན། མངོན་ མ།
ེས་དཔག །བཅད་ཤེས་ག མ་ཡོད།
What are direct perceptions that are Hearer paths of accumulation?
The first [that is, direct perceptions] are, for instance, the
first five clairvoyances [the clairvoyances of magical em-
anation, divine ear, memory of former lives, knowing oth-
ers’ minds, and divine eye] in the continuum of one [on
the Hearer path of accumulation].
Hearer Paths 85
དང་པོ་[མངོན་ མ་]ནི། [ཉན་ཐོས་ཀྱི་ཚགས་ལམ་པ་]དེའི་ ད་ཀྱི་

མངོན་ཤེས་དང་པོ་ ་[ ་འ ལ་གྱི་མངོན་ཤེས་དང༌། འི་མིག་གི་
མངོན་ཤེས། འི་ ་བའི་མངོན་ཤེས། ོན་གནས་ ེས་ ན་གྱི་མངོན་ཤེས།
གཞན་སེམས་ཤེས་པའི་མངོན་ཤེས་བཅས་ ་] ་ འོ། །
There are six clairvoyances, and from among those, the first five can exist
prior to the path, and they can exist in the continuum of a non-Buddhist.a
The second [an inferential cognition] is, for instance, an
awareness in the continuum of one [on the Hearer path of
accumulation] newly realizing the selflessness of the per-
son in dependence on a sign.
གཉིས་པ་[ སེ ་དཔག་]ནི། [ཉན་ཐོས་ཀྱི་ཚགས་ལམ་པ་]དེའི་ ད་
ཀྱི་ གས་ལ་བ ེན་ནས་གང་ཟག་གི་བདག་མེད་གསར་
་ ོགས་པའི་ ོ་ ་ འོ། །
The third [a subsequent cognition] is, for instance, an as-
certaining consciousness in the continuum of one [on the
Hearer on the path of accumulation] that ascertains the
selflessness of the person.
ག མ་པ་[བཅད་ཤེས་]ནི། [ཉན་ཐོས་ཀྱི་ཚགས་ལམ་པ་]དེའི་ ད་
ཀྱི་གང་ཟག་གི་བདག་མེད་ངེས་པའི་ངེས་ཤེས་ ་ འོ། །
c. Synonyms
“Hearer path of accumulation,” “Hearer ground of faith,”
“Hearer concordance with a portion of liberation,” and
“Hearer clear realization of the doctrine” are synonymous
equivalents.
ག མ་པ་[ མ་གྲངས་]ནི། ཉན་ཐོས་ཀྱི་ཚགས་ལམ། ཉན་
a
The six clairvoyances are the clairvoyance of magical emanation, divine ear, memory of
former lives, knowing others’ minds, divine eye, and extinction of contamination. The sixth
exists only in the continuum of a Foe Destroyer. See Hopkins and Yi, Jam-yang-shay-pa’s
Seventy Topics, in the section titled “Divisions [of guidance]” for descriptions of these.
ཐོས་ཀྱི་དད་པའི་ས། ཉན་ཐོས་ཀྱི་ཐར་པ་ཆ་མ ན། ཉན་

ཐོས་ཀྱི་ཆོས་མངོན་ གོ ས་ མས་ དོན་གཅིག་མིང་གི་
[6b]
མ་གྲངས་སོ། །
There is a little difference between “equivalent” (don gcig) and “synony-
mous equivalents” (don gcig ming gi rnam grangs). For instance, “prod-
uct” (byas pa) and “impermanent thing” (mi rtag pa) are equivalent but
are not synonymous equivalents. This is because what one understands
from “product” and what one understands from “impermanent thing” are
different even if they are equivalent, or mutually inclusive, meaning that
whatever is the one is the other. “Product” means something that is pro-
duced in dependence on causes and conditions, whereas “impermanent
thing” means that which momentarily disintegrates, momentarily changes.
They are mutually inclusive, but they appear to the mind in a different way.
Whatever are equivalent and also have the same meaning-sense are
called synonymous (ming gi rnam grangs). For two things to be synony-
mous, there would have to be no difference in difficulty or ease in their
being ascertained. Hence, if one puts “clear realization of doctrine” (chos
mngon rtogs) as the definition of “path of accumulation” (tshogs lam),
then it is difficult for them to be truly synonymous because a definition
must be easier to ascertain than a definiendum, and therefore “clear reali-
zation of the doctrine” should be easier to ascertain than “path of accumu-
lation.” Hence, within the four terms listed, two that are clearly synony-
mous are “path of accumulation” and “ground of faith.”
For etymologies of these, apply the same pattern as previ-
ously.
་བཤད་ ་མ་[ཚགས་ལམ་]དང་རིགས་འགྲེའོ། །
In other words, previously the text gave etymologies of these terms in re-
gards to the path of accumulation in general; now to understand the ety-
mologies as applied to Hearers, just add “Hearer.”a
d. Explaining the mode of generation

བཞི་པ་[ ེ་བའི་ ལ་བཤད་པ་]ནི།
First of all one must generate in one’s mindstream a thought definitely to
a
See Chapter Two, 70-73.
Hearer Paths 87
leave cyclic existence. How is this done? One must consider all of the
marvels of cyclic existence to be like food given to a person afflicted with
nausea; to such a person, any food is just disgusting. Be this the glories of
the gods, or of humans, one has to have reversed attachment to all of these
and not even for a moment admire any type of the prosperities of cyclic
existence. In order for this to be generated in the one’s mindstream, it is
necessary to lessen the force of the mind seeking high status in a future
lifetime. To do this, it is first necessary to generate a mind more strongly
seeking the welfare of future lives than the welfare of this lifetime. And
for this, it is necessary to lessen attachment to the appearances of this life-
time. This is why, as explained earlier, it is necessary first to train the mind
in the paths that are common with beings of small capacity and then in the
paths that are common with beings of medium capacity.a
Through training in the stages of the path that are in common with, or
shared with, beings of small capacity, the strength of attachment to the
appearances of this lifetime lessens. Having overcome the emphasis on the
appearances of this lifetime, one seeks the welfare of future lifetimes of
high status. Then a person realizes that even if high status is attained within
cyclic existence for a lifetime or two, it is of no final benefit. This is like,
for instance, a prisoner who is definite to be executed in a month and is
being beaten every day. If the warden comes and relieves him of being
beaten every day of that month, it will still not create a situation of mental
ease for that person. On the one hand, it is good that he is not being beaten
every day, but still, at the end of the month he will be killed. So it is merely
temporary relief with no mental ease.
Similarly, no matter how many times one is reborn within high status
in cyclic existence—whether once, twice, ten times, or one hundred
times—as long as one has not abandoned contaminated actions and afflic-
tions, at some point a strong non-virtuous karma will be activated by those
afflictions, and one will be reborn in a low state within cyclic existence.
As long as one has not abandoned the afflictions and the karmas that are
accumulated by way of them, no matter what kind of a body one assumes,
whether it be good or bad, the nature of cyclic existence is such that even-
tually one will end up in a bad state.
When one understands this from the depths of the heart and reverses
attachment to all forms of cyclic existence, one is said to have a mind
seeking definitely to get out of cyclic existence.
When, by way of having generated in one’s continuum an
attitude to definitely leave cyclic existence, non-artificial
a
See Chapter One, 5ff. See also Sopa and Hopkins, Cutting Through Appearances, 71-79.
experience emerges with regard to an attitude seeking a

Hearer’s liberation, one has generated a Hearer path of
accumulation in one’s continuum.
ངེས་འ ང་གི་བསམ་པ་ ད་ལ་ སེ ་པའི་ ོ་ནས་ཉན་
ཐོས་ཀྱི་ཐར་པ་དོན་གཉེར་གྱི་བསམ་པ་ལ་བཅོས་མིན་གྱི་
ོང་བ་ཐོན་པ་ན་ཉན་ཐོས་ཀྱི་ཚགས་ལམ་ ད་ལ་ ེས་པ་
One is thinking “If only I could attain the liberation of a Hearer,” (nyan
thos kyi thar pa thob na) that is, “How good it would be if I could attain
the liberation of a Hearer.” When this attitude arises in a non-artificial
manner, that is, by its own force without any further striving or exertion,
then one has generated in one’s continuum the Hearer path of accumula-
tion.
The boundaries are from the Hearer path of accumulation
until just before attaining the Hearer path of preparation.
ས་མཚམས་ནི། ཉན་ཐོས་ཀྱི་ཚགས་ལམ་ནས་ཉན་ཐོས་ཀྱི་
ོར་ལམ་མ་ཐོབ་བར་ ་ཡོད།
2. Hearer paths of preparation
mode of generation.
གཉིས་པ་ཉན་ཐོས་ཀྱི་ ོར་ལམ་ལ་མཚན་ཉིད། ད ེ་བ།
མིང་གི་ མ་གྲངས། ེ་ ལ་དང་བཞི།
a. Definition
A Hearer’s clear realization of the meaning generated
prior to the Hearer path of seeing that is its effect is the
definition of a Hearer path of preparation.
དང་པོ་[མཚན་ཉིད་]ནི། རང་འ ས་ཉན་ཐོས་ཀྱི་མཐོང་
Hearer Paths 89
ལམ་མ་ སེ ་གོང་གི་ཉན་ཐོས་ཀྱི་དོན་མངོན་ ོགས་དེ།

ཉན་ཐོས་ཀྱི་ ོར་ལམ་གྱི་མཚན་ཉིད།
It could also be called “a Hearer’s clear realization of the meaning gener-
ated from a Hearer’s partial concordance with liberation and which gener-
ates as its own effect a Hearer’s path of seeing.”
b. Divisions
When those [Hearer paths of preparation] are divided by
way of their entities, there are four: Hearer heat, peak, for-
bearance, and supreme mundane quality paths of prepara-
tion.
གཉིས་པ་[ད ེ་བ་]ནི། [ཉན་ཐོས་ཀྱི་ ོར་ལམ་]དེ་ལ་ངོ་བོའི་ ོ་
ནས་ད ེ་ན། ཉན་ཐོས་ཀྱི་ ོར་ལམ་ ོད། ེ་མོ། བཟོད་
པ། ཆོས་མཆོག་བཞི་དང་།
A division “by way of entity” is a division by way of nature, not by way
of capacity.
And, when divided by way of their capacity, there are
three: great, medium, and small. For, in terms of a single
[person’s] continuum, the Hearer path of preparation that
is initially generated is posited as the small, the [Hearer]
path of preparation that is generated in the middle as the
medium, and the Hearer path of preparation that is gener-
ated at the end as the great. And, in terms of different [per-
sons’] continuums, a path of preparation of a person of
sharp faculties is posited as the great, that of a person of
medium faculties as the medium [path of preparation],
and that of a person of dull faculties as the small [path of
preparation].
ས་པའི་ ་ོ ནས་ད ེ་ན། ཆེ་འ ངི ་ ང་ག མ་ཡོད་དེ།
[གང་ཟག་] ད་གཅིག་པའི་དབང་ ་ ས་ན། དང་པོར་
ེས་པའི་ཉན་ཐོས་ཀྱི་ ོར་ལམ་དེ་ ང་ ་། བར་ ་ ེས་
པའི་ ོར་ལམ་དེ་འ ངི ་། ཐ་མར་ ེས་པའི་ཉན་ཐོས་ཀྱི་

ོར་ལམ་དེ་ཆེན་པོར་འཇོག །[གང་ཟག་] ད་ཐ་དད་པའི་
དབང་ ་ ས་ན། དབང་ ོན་གྱི་ ོར་ལམ་དེ་ཆེན་
པོ། །དབང་འ ིང་གི་[ ོར་ལམ་]དེ་འ ིང་། དབང་ ལ་གྱི་
[ ོར་ལམ་]དེ་ ང་ ར་འཇོག་པའི་ རི །
When we talk about small, medium, and great, we are talking about their
generation within one person’s continuum. The last division in terms of
faculties is not frequently used.
c. Synonyms
“Hearer path of preparation,” “Hearer concordance with a
portion of definite discrimination,” and “Hearer clear re-
alization of the meaning” are synonymous equivalents.
For etymologies, apply the same pattern as previously.a
ག མ་པ་[མིང་གི་ མ་གྲངས་]ནི། ཉན་ཐོས་ཀྱི་ རོ ་ལམ།
ཉན་ཐོས་ཀྱི་ངེས་འ དེ ་ཆ་མ ན། ཉན་ཐོས་ཀྱི་དོན་
མངོན་ ོགས་ མས་དོན་གཅིག་མིང་གི་ མ་གྲངས་
སོ། ། ་བཤད་ ་མ་དང་རིགས་འགྲེའོ། །
A path of preparation of a Hearer definite in that lineage
is a conceptual subsequent cognition with regard to the
subtle selflessness of the person because that [path of
preparation of one definite in the Hearer lineage] is non-
prime conceptual knowledge realizing the subtle selfless-
ness of the person.
རིགས་ངེས་ཉན་ཐོས་ཀྱི་ ོར་ལམ་དེ་གང་ཟག་གི་བདག་
མེད་ ་མོ་ལ་ ོག་པ་བཅད་ཤེས་ཡིན་ཏེ། [རིགས་ངེས་
[7a]
ཉན་ཐོས་ཀྱི་ ོར་ལམ་]དེ་གང་ཟག་གི་བདག་མེད་ ་མོ་ ོགས་

a
See 74-76 above.
Hearer Paths 91
པའི་ཚད་མིན་གྱི་ཞེན་རིག་ཡིན་པའི་ ིར། །
“Definite in the lineage” means a person who is definite in the Hearer lin-
eage and will not switch over to the Great Vehicle or to the path of a Soli-
tary Victor. This consciousness is a conceptual subsequent cognition real-
izing that the person is empty of being substantially established in the
sense of being self-sufficient.a “Realize” indicates that it is not a con-
sciousness to which an object appears but is not noticed nor is it a doubting
consciousness. “Non-prime” indicates that it is neither direct prime cogni-
tion nor inferential prime cognition. Conceptual knowledge (zhen rig) fur-
ther eliminates that it is an awareness to which an object appears but is not
ascertained.
Lo-sang-gyal-tshan:b In the continuum, or mindstream, of one definite
in the Hearer lineage who is on the path of preparation, there are many
different consciousnesses, not just those realizing the subtle selfless-
ness of persons. As well as consciousnesses of the factor of wisdom,
there are also those of the factor of method. For instance, such a person
would have the thought definitely to leave cyclic existence through
turning away from all its marvels. However, here the author is identi-
fying specifically the consciousnesses of one definite in the Hearer
lineage with regard to the chief object of meditation of the path of
preparation, the selflessness of the person.
The reason why Kön-chog-jig-may-wang-po specified the person as being
“definite in the Hearer lineage” is that from the heat level of the Hearer
path of preparation, there are those who shift to the Solitary Victor path
and those who shift to the Great Vehicle path, and from the peak level,
there are those who shift to the Solitary Victor path, though none who shift
to the Great Vehicle path. There are not many, but this is possible. They
would be realizing more subtle emptinesses; for instance, one who was
going to shift to a Solitary Victor path would be cultivating realization of
the emptiness that is the absence of subject and object being different sub-
stantial entities. To exclude them, the text specifies “those who are definite
in the Hearer lineage” as being those who are realizing the subtle selfless-
ness of the person.
Someone’s propounding that there are wrong conscious-
nesses on Hearer paths of accumulation and preparation
is not logically feasible because whatever is [either of]
a
gang zag rang rkya thub pa rdzas yod kyis stong pa.
b
Oral communication, April 14, 2014.
those [two—Hearer paths of accumulation or preparation]

must be factually concordant awarenesses.
ཁ་ཅིག །ཉན་ཐོས་ཀྱི་ཚགས་ རོ ་གཉིས་ལ་ལོག་ཤེས་ཡོད་
ཅེས་ ་བ་ནི་མི་འཐད་དེ། [ཉན་ཐོས་ཀྱི་ཚགས་ ོར་གཉིས་པོ་གང་
ང་]དེ་ཡིན་ན་ ོ་དོན་མ ན་ཡིན་དགོས་པའི་ ིར།
Some person is propounding that the Hearer path of accumulation and the
Hearer path of preparation do have instances of wrong consciousnesses.
This “someone” (kha cig) must be a scholar, somebody who has some ba-
sis for that position, and his basis is probably the following: During the
Hearer path of accumulation there are cases of cultivating a meditative
stabilization on ugliness in order to overcome desire. For instance, there is
a meditative stabilization in which one imagines the whole area being
filled with skeletons; one meditates on the whole area as being full of skel-
etons, but the area is in fact not full of skeletons. Therefore, this scholar is
thinking that that type of meditative stabilization is a wrong consciousness.
Kön-chog-jig-may-wang-po is saying that these are not wrong con-
sciousnesses because whatever is a Hearer path of accumulation or a
Hearer path of preparation must necessarily be a factually concordant
awareness (blo don mthun) and thus cannot be awarenesses that are not
factually concordant. Even though the area is not filled with skeletons in
the manner of one’s meditation, this meditative stabilization is not a fac-
tually discordant mind because this is not a case of being mistaken due to
a cause of error and thereby falling into total error, such as perceiving a
snake to be a rope or a snow mountain to be blue; rather, here one is inten-
tionally meditating on the area as being full of skeletons for the sake of
overcoming desire. A wrong consciousness, on the other hand, is one that
through the force of either superficial or deep error is engaged in wrong
apprehension. Also, regarding this meditative stabilization in which one is
imagining the whole area to be full of skeletons, in fact, there is a skeleton
underneath the flesh of every person who is of a different mental contin-
uum from oneself; hence this meditative stabilization is not without an ob-
ject of operation (’jug yul)—it does have one.
d. Mode of generation
When one on the Hearer path of accumulation, from
within a continuous meditative equipoise of calm abiding
Hearer Paths 93
realizing the subtle selflessness of persons, attains a wis-

dom arisen from meditation having induced through the
power of analyzing this subtle selflessness a special bliss
of mental and physical pliancy, this is called attaining the
Hearer path of preparation.
བཞི་པ་[ ེ་ ལ་]ནི། ཉན་ཐོས་ཚགས་ལམ་པ་དེས་གང་
ཟག་གི་བདག་མེད་ ་མོ་ ོགས་པའི་ཞི་གནས་ལ་མཉམ་
པར་བཞག་བཞིན་པའི་ངང་ནས་བདག་མེད་ ་མོ་ལ་
ད ད་ བོ ས་ཀྱིས་ ས་སེམས་ཤིན་ ངས་ཀྱི་བདེ་བ་ཁྱད་
པར་ཅན་ ངས་ཏེ། མོ ་ ང་གི་ཤེས་རབ་ཐོབ་པ་ན་
ཉན་ཐོས་ཀྱི་ ོར་ལམ་ཐོབ་པ་ཞེས་ འོ། །
Let us discuss this in parts. One on the Hearer path of accumulation is in
meditative equipoise within a calm abiding that realizes the subtle selfless-
ness of the person. So this is within a one-pointed calm abiding that is
realizing the non-existence of a person that is substantially established in
the sense of being self-sufficient as well as realizing the non-existence of
objects of use of a person that is substantially established in the sense of
being self-sufficient. Such a person continues to analyze this subtle self-
lessness of the person, and when, through the force of that analysis itself,
a special bliss of physical and mental pliancy is induced, that person is said
to have attained a wisdom arisen from meditation, called special insight.
At that time the Hearer path of preparation is said to have been attained.
Whenever one attains special insight, one attains a union of calm abid-
ing and special insight. Initially, when one attains calm abiding, one has a
physical and mental pliancy that is induced by stabilizing meditation, but
if prior to this point one engaged in analysis, that analysis would not be
capable of inducing the bliss of physical and mental pliancy. However,
[now through alternating stabilizing meditation with analytical meditation,
gradually] one attains a meditative stabilization that is a union of calm
abiding and special insight, at which point not only does one have physical
and mental pliancy that is induced by one-pointed meditative equipoise,
one also has physical and mental pliancy that is induced by the power of
reasoned analysis from within this meditative equipoise.
The boundaries [of the Hearer path of preparation] are
from the completion of the Hearer path of accumulation
until just before attaining the Hearer path of seeing.

ས་མཚམས་ནི། ཉན་ཐོས་ཀྱི་ཚགས་ལམ་ ོགས་ནས་ཉན་
ཐོས་ཀྱི་མཐོང་ལམ་མ་ཐོབ་བར་ ་ཡོད།
When the path of accumulation has been completed, the path of prepara-
tion begins, and whenever one attains the path of seeing, then all the ac-
tivities of the path of preparation have been completed.
3. Hearer paths of seeing

ག མ་པ་ཉན་ཐོས་ཀྱི་མཐོང་ལམ་ལ། མཚན་ཉིད། ད ེ་
བ། མིང་གི་ མ་གྲངས། ེ་ ལ་བཤད་པ་དང་བཞི།
a. Definition
A Hearer’s clear realization of the truth that is gener-
ated prior to the Hearer path of meditation which is its
effect is the definition of a Hearer path of seeing.
དང་པོ་[མཚན་ཉིད་]ནི། རང་འ ས་ཉན་ཐོས་ཀྱི་ ོམ་ལམ་
མ་ ེས་གོང་གི་ཉན་ཐོས་ཀྱི་བདེན་པ་མངོན་ ོགས་དེ།
ཉན་ཐོས་ཀྱི་མཐོང་ལམ་གྱི་མཚན་ཉིད།
b. Divisions
When those [Hearer paths of seeing] are divided by way of
their entities, there are three: Hearer paths of seeing that
are pristine wisdoms of meditative equipoise, Hearer paths
of seeing that are pristine wisdoms of subsequent attain-
ment, and Hearer paths of seeing that are neither of those
two [that is, are Hearer paths of seeing that are neither pris-
tine wisdoms of meditative equipoise nor pristine wisdoms
of subsequent attainment].
གཉིས་པ་[ད ེ་བ་]ནི། [ཉན་ཐོས་ཀྱི་མཐོང་ལམ་]དེ་ལ་ངོ་བོའི་
Hearer Paths 95
་ོ ནས་ད ་ེ ན། ཉན་ཐོས་ཀྱི་མཐོང་ལམ་མཉམ་བཞག་ཡེ་
ཤེས་དང་། ཉན་ཐོས་ཀྱི་མཐོང་ལམ་ ེས་ཐོབ་ཡེ་ཤེས།
[ཉན་ཐོས་ཀྱི་མཐོང་ལམ་མཉམ་བཞག་ཡེ་ཤེས་དང་།ཉན་ཐོས་ཀྱི་མཐོང་ལམ་
ེས་ཐོབ་ཡེ་ཤེས་]དེ་གཉིས་གང་ ང་མ་ཡིན་པའི་ཉན་ཐོས་
ཀྱི་མཐོང་ལམ་དང་ག མ་ཡོད།
A Hearer’s path of seeing that is a pristine wisdom of meditative equipoise
is a one-pointed realization of the subtle selflessness of the person. A
Hearer’s path of seeing that is a pristine wisdom of subsequent attainment
is the state that one is in upon arising from the pristine wisdom of medita-
tive equipoise.
[1). HEARER PATHS OF SEEING THAT ARE

PRISTINE WISDOMS OF MEDITATIVE EQUI-
POISE]
A Hearer’s clear realization of the truth that is in one-
pointed meditative equipoise on the selflessness of the
person which is its object is the definition of a Hearer
path of seeing that is a pristine wisdom of meditative eq-
uipoise.
རང་ ལ་ ་ ར་བའི་གང་ཟག་གི་བདག་མེད་ལ་ ེ་
གཅིག་ ་མཉམ་པར་བཞག་པའི་ཉན་ཐོས་ཀྱི་བདེན་པ་
མངོན་ ོགས་དེ། ཉན་ཐོས་ཀྱི་མཐོང་ལམ་མཉམ་བཞག་
ཡེ་ཤེས་ཀྱི་མཚན་ ཉིད།[7b]
That it is “one-pointed” means that it is not fluctuating. “Which is its ob-

ject” means its object of operation or its main object.
When [Hearer paths of seeing that are pristine wisdoms of
meditative equipoise] are divided, there are three: the two,
Hearer paths of seeing that are uninterrupted paths (bar
chad med lam), and that are paths of release (rnam grol
lam), as well as Hearer paths of seeing that are pristine
wisdoms of meditative equipoise that are neither of those

two [that is, that are neither Hearer paths of seeing that
are uninterrupted paths or paths of release].
[ཉན་ཐོས་ཀྱི་མཐོང་ལམ་མཉམ་བཞག་ཡེ་ཤེས་]དེ་ལ་ད
ེ་ན། ཉན་
ཐོས་ཀྱི་མཐོང་ལམ་བར་ཆད་མེད་ལམ་དང་། མཐོང་ལམ་
མ་གྲོལ་ལམ་གཉིས། [ཉན་ཐོས་ཀྱི་མཐོང་ལམ་བར་ཆད་མེད་ལམ་
དང་། མཐོང་ལམ་ མ་གྲོལ་ལམ་]དེ་གཉིས་གང་ ང་མ་ཡིན་པའི་
ཉན་ཐོས་ཀྱི་མཐོང་ལམ་མཉམ་བཞག་ཡེ་ཤེས་དང་ག མ་
ཡོད།
[A) HEARER PATH OF SEEING THAT ARE UNIN-
TERRUPTED PATHS]
A Hearer’s clear realization of the truth that is the ac-
tual antidote to the artificial afflictive obstructions is
the definition of a Hearer path of seeing that is an uninter-
rupted path.
ཉོན་ ིབ་ཀུན་བཏགས་ཀྱི་དངོས་གཉེན་ ་ ར་པའི་ཉན་
ཐོས་ཀྱི་བདེན་པ་མངོན་ ོགས་དེ། ཉན་ཐོས་ཀྱི་མཐོང་
ལམ་བར་ཆད་མེད་ལམ་གྱི་མཚན་ཉིད།
Within the afflictive obstructions (nyon sgrib) there are two types, artifi-
cial and innate. Here, the artificial afflictions are being abandoned. That
this is an “actual antidote” (dngos gnyen) to these means that it directly, or
actually, induces the state of having abandoned the artificial afflictive ob-
structions.
When [Hearer paths of seeing that are uninterrupted
paths] are divided, there are the eight forbearances of a
Hearer path of seeing–[the two: doctrinal forbearance and
subsequent forbearance with regard to suffering; the two
doctrinal forbearance and subsequent forbearance with re-
gard to sources; the two, doctrinal forbearance and subse-
quent forbearance with regard to cessations; and the two,
Hearer Paths 97
doctrinal forbearance and subsequent forbearance with re-

gard to paths]. These [eight forbearances] are mutually in-
clusive because an uninterrupted path of a Hearer path of
seeing is all eight of these [forbearances], because it is the
four doctrinal forbearances–[doctrinal forbearance with
regard to suffering, doctrinal forbearance with regard to
sources, doctrinal forbearance with regard to cessations,
and doctrinal forbearance with regard to paths] and also
the four subsequent forbearances–[subsequent forbear-
ance with regard to sufferings, subsequent forbearance
with regard to sources, subsequent forbearance with re-
gard to cessations, and subsequent forbearance with re-
gard to paths].
[ཉན་ཐོས་ཀྱི་མཐོང་ལམ་བར་ཆད་མེད་ལམ་]དེ་ལ་ད ེ་ན། ཉན་
ཐོས་གྱི་མཐོང་ལམ་བཟོད་པ་བ ད་[ ག་བ ལ་ཆོས་བཟོད་ ེས་
བཟོད་གཉིས། ཀུན་འ ང་ཆོས་བཟོད་ ེས་བཟོད་གཉིས། འགོག་པ་ཆོས་
བཟོད་ ེས་བཟོད་གཉིས། ལམ་ཆོས་བཟོད་ ེས་བཟོད་གཉིས།]ཡོད།
[བཟོད་པ་བ ད་པོ་]དེ་ མས་ཡིན་ཁྱབ་མཉམ་ཡིན་ཏེ།ཉན་
ཐོས་ཀྱི་མཐོང་ལམ་བར་ཆད་མེད་ལམ་དེ་[བཟོད་པ་]དེ་
བ ད་ཀ་ཡིན་པའི་ རི ། ཆོས་བཟོད་བཞི་[ ག་བ ལ་ཆོས་
བཟོད། ཀུན་འ ང་ཆོས་བཟོད། འགོག་པ་ཆོས་བཟོད། ལམ་ཆོས་
བཟོད།]ཡང་ཡིན་ ེས་བཟོད་བཞི་[ ག་བ ལ་ ེས་བཟོད། ཀུན་
འ ང་ ེས་བཟོད། འགོག་པ་ ེས་བཟོད་། ལམ་ ེས་བཟོད་]ཡང་ཡིན་
This division is by way of their conceptually isolatable factors, and that
the eight are mutually inclusive means that whatever is one of them is any
and all of the others. Why? The four doctrinal forbearances proceed in
terms of the four noble truths and are: doctrinal forbearance with regard to
true sufferings, doctrinal forbearance with regard to true sources, doctrinal
forbearance with regard to true cessations, and doctrinal forbearance with
regard to true paths.a The four subsequent forbearances are: subsequent
a
chos bzod bzhi: sdug bsngal chos bzod, kun ’byung chos bzod, ’gog pa chos bzod, lam
forbearance with regard to true sufferings, subsequent forbearance with

regard to true sources, subsequent forbearance with regard to true cessa-
tions, and subsequent forbearance with regard to true paths.a
This introduces a very complicated topic. The reason for setting forth
this procedure in which these eight are the uninterrupted path and a second
set of eight, the eight knowledges, are the path of release is because the
Great Exposition School, which follows Vasubandhu’s Treasury of Mani-
fest Knowledge, sets forth a system in which a Hearer proceeds through
these gradually in sixteen steps. Thus there is a need for this presentation
here to include those verbal designations. b
Lo-sang-gyal-tshan: The explanation of the eight forbearances and
eight knowledges followed within the presentation of grounds and
paths is from the viewpoint of the Yogic Autonomists, which, for this
topic, is based upon Asaṅga’s Summary of Manifest Knowledge.c
Explanations based upon the Treasury of Manifest Knowledge
speak of sixteen steps which, according to the lower tenet systems, are
sequential and hence mutually exclusive; they also make the differen-
tiation regarding the eight forbearances that the first four forbearances,
the doctrinal forbearances, are observing the Desire Realm and the lat-
ter four, the subsequent forbearances, the higher realms.
In this system based upon the Summary of Manifest Knowledge,
the eight forbearances are mutually inclusive, differentiable only for
thought, and the doctrinal forbearance with regard to true sufferings
acts as the antidote to the true sufferings to be abandoned by the path
of seeing of all three realms. According to the Summary of Manifest
Knowledge, from the viewpoint of realizing selflessness within ob-
serving the objects, the four noble truths, they are called doctrinal for-
bearances. And from the viewpoint of realizing selflessness within ob-
serving subjects, those doctrinal forbearances, the other four are called
chos bzod.
a
rjes bzod bzhi: sdug bsngal rjes bzod, kun ’byung rjes bzod, ’gog pa rjes bzod, lam rjes
bzod.
b
See Appendix One where Dan-ma-lo-chö lays out the Great Exposition School presenta-
tion based on Vasubandhu’s Treasury of Manifest Knowledge in fascinating detail. See also
Sopa and Hopkins, Cutting Through Appearances, 207-209 for a short description of the
Great Exposition School presentation, and also See Hopkins and Yi, Jam-yang-shay-pa’s
Seventy Topics, Appendix 2.
c
Lo-sang-gyal-tshan specified that the nuanced explanation in this and the following four
paragraphs might be specific to Go-mang College. He noted that Asaṅga’s Summary of
Manifest Knowledge has only a very brief reference that is not elaborated upon and hence
the most commonly used mode of explanation is the longer one found in Vasubandhu’s
Treasury of Manifest Knowledge.
Hearer Paths 99
subsequent forbearances.
Jam-yang-shay-pa and his followers make their assertions here in
accordance with the Summary of Manifest Knowledge. However, the
explanation in the Summary of Manifest Knowledge is not exactly as
Kön-chog-jig-may-wang-po has given it here. In the Summary of
Manifest Knowledge, the four doctrinal forbearances are one moment
and the four subsequent forbearances are a second moment, and hence
the eight forbearances are produced in two moments of production.
(They are then followed by the eight knowledges, also in two moments
of production, making four moments in all.) Hence, according to the
literal teaching of the Summary of Manifest Knowledge, “subsequent”
(rjes) does have the meaning of subsequent, since those four subse-
quent forbearances come in the next moment. The position of Jam-
yang-shay-pa and his followers is that this is not to be asserted as lit-
eral. They use these same verbal conventions but do not assert two
moments of production of the forbearances and the knowledges. In-
stead, they say that each group of eight is differentiated only by way
of their conceptually isolatable factors. Thus the assertion regarding
the meaning of “subsequent” (rjes) is that the objects and then the sub-
jects are realized as selfless, but it is not a differentiation of time.
Hence, there are three different modes of assertion: 1)
Vasubandhu’s Treasury of Manifest Knowledge, with sixteen sequen-
tial moments for the eight forbearances and eight knowledges; 2) the
literal assertion of the Asaṅga’s Summary of Manifest Knowledge,
with four sets of four each; and 3) the assertion of the higher tenet
systems that the eight forbearances are simultaneous and then the eight
knowledges are simultaneous in a second moment. The third of these
is what is set forth here.
Howa does one arrive at the point of attaining these? Over the four levels
of the path of preparation—heat, peak, forbearance, and supreme mundane
quality—one is observing all phenomena as being selfless by way of a
generic image. At the end of the supreme mundane quality path of prepa-
ration, when one realizes this selflessness directly by means of a yoga of
conjoined calm abiding and special insight, in the next moment one has
attained an uninterrupted path of a path of seeing, or, in other words, the
four doctrinal forbearances and the four subsequent forbearances.
An uninterrupted path of a Hearer’s path of seeing itself directly real-
izes the selflessness of all phenomena, but when it is divided up into vari-
ous parts, [that is, descriptively,] then you get these eight. It itself acts as
a
From this point, the explanation returns to that given by Dan-ma-lo-chö.
the actual antidote of all those objects of abandonment to be abandoned by

the path of seeing. These eight are a division by way of conceptually iso-
latable factors.
[A Hearer path of seeing that is an uninterrupted path] is
the first four [the doctrinal forbearances] because of being
an uninterrupted path of a Hearer path of seeing that di-
rectly realizes the objects—the four noble truths [that is,
the four–true sufferings, true sources, true cessations, and
true paths]—as without a self of persons. [A Hearer path
of seeing that is an uninterrupted path] is the second four,
[the subsequent forbearances] because of being an unin-
terrupted path of a Hearer path of seeing that directly re-
alizes the subjects—the four doctrinal forbearances [sub-
sequent forbearance with regard to suffering, subsequent
forbearance with regard to sources, subsequent forbear-
ance with regard to cessations, and subsequent forbear-
ance with regard to paths]—as without a self of persons.
[ཉན་ཐོས་ཀྱི་མཐོང་ལམ་བར་ཆད་མེད་ལམ་དེ་]དང་པོ་[ཆོས་
བཟོད་]བཞི་ཡིན་ཏེ། ལ་བདེན་པ་བཞི་[ ག་བ ལ་བདེན་པ།
ཀུན་འ ང་བདེན་པ། འགོག་པའི་བདེན་པ། ལམ་གྱི་བདེན་པ་བཞི་]གང་
ཟག་གི་བདག་མེད་ ་མངོན་ མ་ ་ ོགས་པའི་ཉན་
ཐོས་ཀྱི་མཐོང་ལམ་བར་ཆད་མེད་ལམ་ཡིན་པའི་ ིར།
[ཉན་ཐོས་ཀྱི་མཐོང་ལམ་བར་ཆད་མེད་ལམ་དེ་]གཉིས་པ་[ ེས་
བཟོད་]བཞི་ཡིན་ཏེ། ལ་ཅན་ཆོས་བཟོད་བཞི་[ ག་བ ལ་
ཆོས་བཟོད། ཀུན་འ ང་ཆོས་བཟོད། འགོག་པ་ཆོས་བཟོད། ལམ་ཆོས་བཟོད་
བཞི་]གང་ཟག་གི་བདག་མེད་ ་མངོན་ མ་ ་ ོགས་
པའི་ཉན་ཐོས་ཀྱི་མཐོང་ལམ་བར་ཆད་མེད་ལམ་ཡིན་
The uninterrupted path of a Hearer path of seeing consists of the doctrinal
forbearances regarding the four noble truths. The objects here are the four
noble truths. One is viewing them and realizing them to be empty of a
Hearer Paths 101
subtle self of persons. Thus, the uninterrupted path of a Hearer’s path of

seeing is all four of these. And it is also the four subsequent forbearances.
When it says “subject,” the subjects are the doctrinal forbearances (chos
bzod) themselves. This uninterrupted path of a Hearer path of seeing that
is the four doctrinal forbearances is a consciousness realizing the four
truths to be empty of a self of persons, and this very same consciousness
realizes the consciousness itself to be empty of a self of persons. That is
the “subject” referred to here. This knowledge of the doctrinal forbear-
ances as empty of a self of persons is called a subsequent forbearance (rjes
bzod), even though it occurs at the same time. This one uninterrupted path
of a Hearer path of seeing is all four of the doctrinal forbearances and all
four of the subsequent forbearances. That is why it is said that they are
“divided by way of their conceptually isolatable factors.” They are equiv-
alent, and there is nothing separate that one can point to as a first one or as
a subsequent one.
[B) HEARER PATHS OF SEEING THAT ARE PATHS

OF RELEASE]
A Hearer’s clear realization of the truth that is a path
of release having abandoned the artificial afflictive ob-
structions is the definition of a Hearer path of seeing that
is a path of release.
ཉོན་ ིབ་ཀུན་བཏགས་ ངས་པའི་ མ་གྲོལ་ལམ་ ་ ར་
པའི་ཉན་ཐོས་ཀྱི་བདེན་པ་མངོན་ ོགས་དེ། ཉན་ཐོས་ཀྱི་
མཐོང་ལམ་ མ་གྲོལ་ལམ་གྱི་མཚན་ཉིད།
At the time of a Hearer path of seeing that is a path of release, the Hearer
attains a state of having abandoned all of the objects to be abandoned by a
path of seeing and is directly realizing the selflessness of the person within
the qualification that all of the objects of abandonment by the path of see-
ing have been abandoned. They have been abandoned in the manner of
their not being produced again.
When [Hearer paths of seeing that are paths of release] are
divided, there are the eight knowledges of a Hearer–[the
two: doctrinal and subsequent knowledge of suffering; the
two, doctrinal and subsequent knowledge of sources; the
two, doctrinal and subsequent knowledge of cessation;
and the two, doctrinal and subsequent knowledge of

paths].
[ཉན་ཐོས་ཀྱི་མཐོང་ལམ་ མ་གྲོལ་ལམ་]དེ་ལ་ད ེ་ན། ཉན་ཐོས་ཀྱི་
ཤེས་པ་བ ད་[ ག་བ ལ་ཆོས་ཤེས་ ེས་ཤེས་གཉིས། ཀུན་འ ང་ཆོས་
ཤེས་ ེས་ཤེས་གཉིས། འགོག་པ་ཆོས་ཤེས་ ེས་ཤེས་གཉིས། ལམ་ཆོས་ཤེས་
ེས་ཤེས་གཉིས]ཡོད།
Again, there are eight. Just as the uninterrupted path has been given the
name “eight forbearances,” so the path of release is given the name “eight
knowledges.” The names are very similar; you just substitute “knowledge”
for “forbearance:” doctrinal knowledge of suffering, doctrinal knowledge
of sources, doctrinal knowledge of cessation, and doctrinal knowledge of
paths; subsequent knowledge of suffering, subsequent knowledge of
sources, subsequent knowledge of cessation, and subsequent knowledge
of paths.a
It is called doctrinal “knowledge” because one is knowing the selfless-
ness of the person directly and completely, but here it is with the qualifi-
cation that the objects of abandonment by the path of seeing have been
abandoned. The object of observation of the path of release is the same as
that of the uninterrupted path. They are one session of meditative equi-
poise.
It is called “doctrinal knowledge regarding suffering” because it di-
rectly knows the meaning of selflessness within having abandoned the ob-
jects of abandonment by the path of seeing—such as the artificial concep-
tion of a self that has as its object of observation the sufferings of the De-
sire Realm—by way of making them so that they will never return again.
This pattern is to be extended similarly to the other three doctrinal knowl-
edges.
Again, these eight are all the one path of release. Just as the other eight
were all one uninterrupted path, so these eight are all one path of release.
Whatever is one is all the others.
These [eight knowledges of a Hearer] are mutually inclu-
sive because a Hearer path of seeing that is a path of re-
lease is all eight [knowledges], because of being the four
doctrinal knowledges [doctrinal knowledge of suffering,
doctrinal knowledge of sources, doctrinal knowledge of
a
sdug bsngal chos shes, kun ’byung chos shes, ’gog pa chos shes, lam chos shes; sdug
bsngal rjes shes, kun ’byung rjes shes, ’gog pa rjes shes, lam rjes shes.
Hearer Paths 103
cessation, and doctrinal knowledge of paths] and of also

being the four subsequent knowledges [subsequent
knowledge of suffering, subsequent knowledge of
sources, subsequent knowledge of cessation, and subse-
quent knowledge of paths].
[ཉན་ཐོས་ཀྱི་ཤེས་པ་བ ད་]དེ་ མས་ཡིན་ཁྱབ་མཉམ་ཡིན་ཏེ།
ཉན་ཐོས་ཀྱི་མཐོང་ལམ་ མ་གྲོལ་ལམ་དེ་[ཤེས་པ་]དེ་
བ ད་ཀ་ཡིན་པའི་ རི ། ཆོས་ཤེས་བཞི་[ ག་བ ལ་ཆོས་ཤེས་།
ཀུན་འ ང་ཆོས་ཤེས་། འགོག་པ་ཆོས་ཤེས་། ལམ་ཆོས་ཤེས་བཞི་]ཡང་
ཡིན་ ེས་ཤེས་བཞི་[ ག་བ ལ་ ེས་ཤེས། ཀུན་འ ང་ ེས་ཤེས།
འགོག་པ་ ེས་ཤེས། ལམ་ ེས་ཤེས་བཞི་]ཡང་ཡིན་པའི་ ིར།
It is the first four [doctrinal knowledge of suffering, doc-
trinal knowledge of sources, doctrinal knowledge of ces-
sation, and doctrinal knowledge of paths] because of be-
ing a Hearer path of seeing that is a path of release directly
realizing the objects—that is, the four truths—as without
a self of persons. It is the second four [subsequent
knowledge of suffering, subsequent knowledge of
sources, subsequent knowledge of cessation, and subse-
quent knowledge of paths] because of being a Hearer path
of seeing that is a path of release directly realizing the
subjects—that is, the four doctrinal knowledges—as
without a self of persons.
དང་པོ་བཞི་[ ག་བ ལ་ཆོས་ཤེས་། ཀུན་འ ང་ཆོས་ཤེས་། འགོག་པ་
ཆོས་ཤེས་། ལམ་ཆོས་ཤེས་བཞི་]ཡིན་ཏེ། ལ་བདེན་པ་བཞི་[ ག་
བདེན་པ། ཀུན་འ ང་བདེན་པ། འགོག་པའི་བདེན་པ། ལམ་གྱི་བདེན་པ་
བཞི་]གང་ཟག་གི་བདག་མེད་ ་[8a]མངོན་ མ་ ་ ོགས་
པའི་ཉན་ཐོས་ཀྱི་མཐོང་ལམ་ མ་གྲོལ་ལམ་ཡིན་པའི་
ིར། གཉིས་པ་བཞི་[ ག་བ ལ་ ེས་ཤེས། ཀུན་འ ང་ ེས་ཤེས།
འགོག་པ་ ེས་ཤེས། ལམ་ ེས་ཤེས་བཞི་]ཡིན་ཏེ། ལ་ཅན་ཆོས་
ཤེས་བཞི་[ ག་བ ལ་ཆོས་ཤེས་། ཀུན་འ ང་ཆོས་ཤེས་། འགོག་པ་ཆོས་

ཤེས་། ལམ་ཆོས་ཤེས་བཞི་]གང་ཟག་གི་བདག་མེད་ ་མངོན་
མ་ ་ ོགས་པའི་ཉན་ཐོས་ཀྱི་མཐོང་ལམ་ མ་གྲོལ་
ལམ་ཡིན་པའི་ ིར།
[That concludes the discussion of the first two divisions of Hearer paths of
seeing that are pristine wisdoms of meditative equipoise—uninterrupted
paths and paths of release. The third division of Hearer paths of seeing that
are pristine wisdoms is those that are neither uninterrupted paths nor paths
of release.]
[C) HEARER PATHS OF SEEING THAT ARE PRIS-

TINE WISDOMS OF MEDITATIVE EQUIPOISE
THAT ARE NEITHER UNINTERRUPTED PATHS
NOR PATHS OF RELEASE]
[Hearer] paths of seeing that are pristine wisdoms of med-
itative equipoise that are neither of the [above] two, are,
for instance: (1) Hearer paths of seeing that are pristine
wisdoms of meditative equipoise set in one-pointed med-
itative equipoise on emptiness; (2) Hearer paths of seeing
that are pristine wisdoms of meditative equipoise set in
one-pointed meditative equipoise on the emptiness of du-
ality; and (3) Hearer paths of seeing that are pristine wis-
doms of meditative equipoise set in one-pointed medita-
tive equipoise on the selflessness of the person.
[ཉན་ཐོས་ཀྱི་མཐོང་ལམ་བར་ཆད་མེད་ལམ་དང་། མཐོང་ལམ་ མ་གྲོལ་
ལམ་]དེ་གཉིས་གང་ ང་མ་ཡིན་པའི་[ཉན་ཐོས་ཀྱི་]མཐོང་
ལམ་མཉམ་བཞག་ཡེ་ཤེས་ནི། ོང་ཉིད་ལ་ ེ་གཅིག་ ་
མཉམ་པར་བཞག་པའི་ཉན་ཐོས་ཀྱི་མཐོང་ལམ་མཉམ་
བཞག་ཡེ་ཤེས་དང་། གཉིས་ ངོ ་ལ་ ེ་གཅིག་ ་མཉམ་
པར་བཞག་པའི་ཉན་ཐོས་ཀྱི་མཐོང་ལམ་མཉམ་བཞག་ཡེ་
Hearer Paths 105
ཤེས་དང་། གང་ཟག་གི་བདག་མེད་ལ་ ེ་གཅིག་ ་

མཉམ་པར་བཞག་པའི་ཉན་ཐོས་ཀྱི་མཐོང་ལམ་མཉམ་
བཞག་ཡེ་ཤེས་ ་ འོ། །
Lo-sang-gyal-tshan:a According to the explanation of Go-mang Col-
lege, there is the uninterrupted path and then the path of release, and
each of them is a single moment. After that comes the pristine wisdom
of subsequent attainment. But after that, Hearers again enter into one-
pointed meditative equipoise on the selflessness of the person, and
since that is neither an uninterrupted path nor a path of release, it has
to be a meditative equipoise that is neither of those two. It is not yet a
path of meditation, and so it has to be a meditative equipoise of the
path of seeing. According to the Great Exposition School, the path of
seeing takes only the moments of the uninterrupted path and the path
of release, and then one moves immediately to the path of meditation;
however, the presentation of path structure here is derived from the
Perfection of Wisdom Sūtras by way of Maitreya’s Ornament for
Clear Realizations, and the commentaries primarily relied on by the
Tibetan tradition are written from the viewpoint of the Yogic Auton-
omy School, and they do not assert such immediate passage to the path
of meditation.
a
This and the following two paragraphs of explanation were provided by Lo-sang-gyal-
tshan, ge-she of Go-mang Monastic College. This does not accord with Lo-sel-ling Col-
lege, which asserts that whatever is a meditative equipoise of a Hearer path of seeing must
be either an uninterrupted path or a path of release, and hence Dan-ma-lo-chö did not offer
an explanation. Given that Kön-chog-jig-may-wang-po has given as examples of this third
category of pristine wisdoms of meditative equipoise: 1) pristine wisdoms of meditative
equipoise realizing emptiness and 2) pristine wisdoms of meditative equipoise realizing
non-duality, Lo-sang-gyal-tshan suggested that most Go-mang scholars do not use the def-
inition Kön-chog-jig-may-wang-po gave for a pristine wisdom of meditative equipoise
which was “A Hearer’s clear realization of the truth that is in one-pointed meditative
equipoise on the selflessness of the person that is its object” but rather posit “A
Hearer’s clear realization of the truth that is in one-pointed meditative equipoise on
whichever of the three selflessnesses is its object” (rang yul du gyur pa'i bdag med gsum
po gang rung la rtse gcig tu mnyam par bzhag pa'i nyan thos kyi bden pa mngon rtogs de).
This parallels the definition given for Hearer pristine wisdom of meditative equipoise of
the Hearer path of meditation, see below, 119. Lo-sang-gyal-tshan added, however, that
others say that the definition as given is fine because the selflessness of the person is the
chief object of meditation of Hearers and hence here on the occasion of explaining Hearer
paths it should be set forth that way. And then when you get to the three examples given
later, they explain that it is merely that those other two can occur, but they would not occur
for those who are definite in the Hearer lineage.
The different levels of the path of meditation have to do with

building up the capacity to serve as an antidote to the various levels of
afflictions to be abandoned by the path of meditation. One has to keep
making effort to build up that capacity, and until reaching the point of
being able to generate the uninterrupted path of the path of meditation,
one remains on the path of seeing. In the system of the Yogic Autono-
mists, there can be a long time between a Hearer attaining the path of
seeing and attaining the path of meditation, many years, even as long
as an eon.
The main object of meditation by Hearers is the subtle selflessness
of the person, and most Hearers only realize the selflessness of the
person. However, there are some who enter the Great Vehicle, who
realize emptiness, but who then conclude that they cannot undertake
the long and arduous path of the Great Vehicle for the sake of others;
deciding that they will practice the path for themselves alone, they fall
back down to the Hearer path. They are still able to realize emptiness;
their Great Vehicle mind-generation has deteriorated, but there is no
reason that their realization of emptiness need deteriorate, and so they
would occasionally continue to meditate on emptiness and would enter
into meditative equipoise on emptiness. Similarly, they might also en-
ter into meditation on the emptiness of duality. There is some debate
about this, but this is the assertion of Go-mang College.
There are those who say that Hearers have necessarily NOT realized emp-
tiness, but there are others who say that they could have realized empti-
ness, but not directly. The reason for this is that if they had realized it di-
rectly, they would have attained the path of seeing, and from this there is
no falling back to the Hearer path.a
The sixteen periods of forbearance and knowledge of the
path of seeing occur in two sections of generation because
the eight forbearances-are generated simultaneously and
a
This was Dan-ma-lo-chö’s response to the query. When Lo-sang-gyal-tshan was asked
about the Go-mang position regarding this, he said that they give the same response. To
the further query as to whether or not it was the case the Hearers have necessarily not
realized emptiness directly, he said that for those following Jam-yang-shay-pa’s textbook
on the Perfection of Wisdom (phar phyin yig cha), there are those who say that there are
Hearers who have realized emptiness directly and those who say that Hearers have neces-
sarily not realized emptiness directly. However, the general run position (dus rgyun gyi lab
ya la) is to say that there is realization of emptiness, but not direct realization of emptiness.
That is general Go-mang assertion within Perfection of Wisdom studies (phar phyin rang
lugs) when one is speaking in terms of Yogic Practice Autonomists. However, if one is
speaking in terms of the Consequence School, then Hearers could realize emptiness di-
rectly.
Hearer Paths 107
the eight knowledges––[the two: doctrinal and subsequent

knowledge of suffering; the two, doctrinal and subsequent
knowledge of sources; the two, doctrinal and subsequent
knowledge of cessation; and the two, doctrinal and subse-
quent knowledge of paths]—are generated simultane-
ously.
མཐོང་ལམ་ཤེས་བཟོད་ ད་ཅིག་མ་བ ་ ག་པོ་དེ་ ེ་
ཐེབས་གཉིས་ཡིན་ཏེ། བཟོད་པ་བ ད་[ ག་བ ལ་ཆོས་བཟོད་
སེ ་བཟོད་གཉིས། ཀུན་འ ང་ཆོས་བཟོད་ ེས་བཟོད་གཉིས། འགོག་པ་ཆོས་
བཟོད་ ེས་བཟོད་གཉིས། ལམ་ཆོས་བཟོད་ ེས་བཟོད་གཉིས་ཏེ་བ ད་
པོ་]གཅིག་ཆར་དང་ཤེས་པ་བ ད་[ ག་བ ལ་ཆོས་ཤེས་ ེས་
ཤེས་གཉིས། ཀུན་འ ང་ཆོས་ཤེས་ ེས་ཤེས་གཉིས། འགོག་པ་ཆོས་ཤེས་ ེས་
ཤེས་གཉིས། ལམ་ཆོས་ཤེས་ ེས་ཤེས་གཉིས་ཏེ་བ ད་པོ་]གཅིག་ཆར་
དང་ཤེས་པ་བ ད་གཅིག་ཆར་ ་ ེ་བའི་ ིར།
There is a first period and then a second one. All eight of the forbearances
occur at one time in the first; they are simultaneous because they are just
one consciousness. All of the other eight also occur at the same time in a
second.
There is a length of the period of time of the uninterrupted
path and the path of release of a Hearer path of seeing
because [these paths] have the length of time of the short-
est moment in which an action can be completed.
ཉན་ཐོས་ཀྱི་མཐོང་ལམ་བར་ཆད་མེད་ལམ་དང་ མ་
གྲོལ་ལམ་གཉིས་ཀྱི་ ན་ཚད་ཡོད་དེ། ་ ོགས་ཀྱི་ ང་
མཐའི་ ད་ཅིག་མའི་ ན་ཚད་དང་ ན་པའི་ ིར།
Query: Other texts say that the length of time is not the shortest mo-
ment in which an action can be completed, but is the session of meditation.
What is your view?
Response: Kön-chog-jig-may-wang-po has specified it as the shortest
moment in which an action can be completed, here two snaps of the fin-
gers. There are other ways of determining how long that is, and it would
be difficult to do it that quickly. My own opinion is that it doesn’t neces-

sarily occur in the smallest unit of time for the accomplishment of an ac-
tion, but it could. The meditative stabilization at that point has power such
that it could only be done in the length of time it takes for two finger snaps,
one for the uninterrupted path and one for the path of release. It is not that
it necessarily has to be so, but the person is trained in meditative stabiliza-
tion at this point and has such dexterity (rtsal) or capacity.
This [duration of the uninterrupted paths and paths of re-
lease] should be known also with regard to the later occa-
sions.a
འདི་འོག་མའི་ བས་ ་ཡང་ཤེས་པར་ འོ། །
[The initial division of Hearer paths of seeing was by way of their entities
into pristine wisdoms of meditative equipoise of a Hearer path of seeing,
pristine wisdoms of subsequent attainment of a Hearer path of seeing, and
Hearer paths of seeing that are neither of those two. We have now con-
cluded the discussion of pristine wisdoms of meditative equipoise of a
Hearer path of seeing and begin that of pristine wisdoms of subsequent
attainment of a Hearer path of seeing.]
[2) HEARER PATHS OF SEEING THAT ARE PRIS-

TINE WISDOMS OF SUBSEQUENT ATTAIN-
MENT]
A Hearer’s clear realization of the truth that is posited
from the viewpoint of (1) being a Hearer path of seeing
that is neither an uninterrupted path nor a path of re-
lease of a Hearer path of seeing and (2) arising after
the completion of the path of release that induces it is
the definition of a Hearer path of seeing that is a pristine
wisdom of subsequent attainment.
ཉན་ཐོས་ཀྱི་མཐོང་ལམ་བར་ཆད་མེད་ལམ་དང་ མ་
གྲོལ་ལམ་གང་ ང་མ་ཡིན་པའི་ཉན་ཐོས་ཀྱི་མཐོང་ལམ་
a
Lo-sang-gyal-tshan explained that this could be taken as referring to later sections of this
book describing the path of meditation, and also to the uninterrupted paths and paths of
release of Solitary Victors and Bodhisattvas.
Hearer Paths 109
ཡང་ཡིན་aརང་འ ནེ ་ དེ ་ཀྱི་ མ་གྲོལ་ལམ་ གོ ས་ ེས་

་ ང་པའི་ཆ་ནས་བཞག་པའི་ཉན་ཐོས་ཀྱི་བདེན་པ་
མངོན་ ོགས་དེ། ཉན་ཐོས་ཀྱི་མཐོང་ལམ་ སེ ་ཐོབ་ཡེ་
ཤེས་ཀྱི་མཚན་ཉིད།
Although Jam-yang-chog-lha-ö-ser says that a pristine
wisdom of subsequent attainment must only be a concep-
tual consciousness, in our own system there are both con-
ceptual and non-conceptual [pristine wisdoms of subse-
quent attainment].
འཇམ་ད ངས་མཆོག་ ་འོད་ཟེར། ེས་ཐོབ་ ཡེ་ཤེས་ [8b]
ལ་ ོག་པ་ཁོ་ན་དགོས་ག ང་ཡང་།b རང་ གས་ལ་ ོག་

པ་དང་ གོ ་མེད་གཉིས་ཀ་ཡོད་དོ། །
There is a very extensive Collected Topics on Valid Cognition called The
Collected Topics of Tag-tsang-ra-wa-tö-pa.c Tag-tshang-ra-wa-tö-pa (stag
tshang rwa ba stod pa) is the name of a monastery, and within that name,
Tag-tshang is a place name. The author of this book is Jam-yang-chog-lha-
ö-ser (’jam dbyangs mchog lha ’od zer, 1429-1500). The assertion being
referenced here is his view that whatever is a pristine wisdom of subse-
quent attainment is necessarily a conceptual consciousness.
Kön-chog-jig-may-wang-po disagrees with him, saying that pristine
wisdoms subsequent to meditative equipoise are not necessarily concep-
tual. I too think this is true, because in states of subsequent attainment there
would be consciousnesses of clairvoyance and so forth that are non-con-
ceptual. There would also be cases of directly realizing something other
than selflessness such as subtle impermanence.
a
In the 2012 Mundgod digital version there is a shad perpendicular stroke after yang yin
and before rang to indicate the end of a phrase. It is not found in either the 1999 TBRC bla
brang (8a.6) or the 1987 Lhasa Go-mang (7b.1) editions, which have been followed.
b
The 2012 Mundgod digital version reads gsungs kyang, whereas both the 1999 TBRC
bla brang (8b.1) and the 1987 Lhasa Go-mang (7b.3) editions read gsung yang. The printed
editions have been followed.
c
This well-known text is generally referred to as Ra-tö-dü-dra (rwa stod bsdus grwa). See
TBRC W26445, W1KG16726, W2CZ8044, W1KG1623.
[3) HEARER PATHS OF SEEING THAT ARE NEI-

THER PRISTINE WISDOMS OF MEDITATIVE EQ-
UIPOISE NOR PRISTINE WISDOMS OF SUBSE-
QUENT ATTAINMENT]
[ཉན་ཐོས་ཀྱི་མཐོང་ལམ་མཉམ་བཞག་ཡེ་ཤེས་དང་། ཉན་ཐོས་ཀྱི་མཐོང་
ལམ་ ེས་ཐོབ་ཡེ་ཤེས་གཉིས་གང་ ང་མ་ཡིན་པའི་ཉན་ཐོས་ཀྱི་མཐོང་ལམ་]
The third division of Hearer paths of seeing given above was into those
that are neither pristine wisdoms of meditative equipoise nor pristine wis-
doms of subsequent attainment. These are the illustrations:
[Hearer paths of seeing] that are neither of those two are
the four immeasurables—[immeasurable love, immeasur-
able compassion, immeasurable joy, and immeasurable
equanimity]—and awarenesses intent on liberation in the
continuums of those on an uninterrupted path or a path of
release of a Hearer path of seeing.
[ཉན་ཐོས་ཀྱི་མཐོང་ལམ་མཉམ་བཞག་ཡེ་ཤེས་དང་། ཉན་ཐོས་ཀྱི་མཐོང་
ལམ་ ེས་ཐོབ་ཡེ་ཤེས་]དེ་གཉིས་གང་ ང་མ་ཡིན་པ[འི་ཉན་ཐོས་
ཀྱི་མཐོང་ལམ་]ནི། ཉན་ཐོས་ཀྱི་མཐོང་ལམ་བར་ཆད་མེད་
ལམ་དང་། ཉན་ཐོས་ཀྱི་མཐོང་ལམ་ མ་གྲོལ་ལམ་པ་
བའི་a ད་ཀྱི་ཚད་མེད་བཞི་[ མས་པ་ཚད་མེད། ིང་ ེ་ཚད་
མེད། དགའ་བ་ཚད་མེད། བཏང་ ོམས་ཚད་མེད་བཞི་]དང༌། ཐར་
པ་དོན་གཉེར་གྱི་ ོ་དང་།
Lo-sang-gyal-tshan:b Go-mang College asserts that the four im-
measurables—immeasurable love, immeasurable compassion, im-
measurable joy, and immeasurable equanimity—in the continuum of
one on either the uninterrupted path or the path of release of the Hearer
a
The 2012 Mundgod digital version (8.22) reads lam pa ba, whereas both the 1999 TBRC
bla brang (8b.1-2) and the 1987 Lhasa Go-mang (7b.3) editions read lam pa pa. The printed
editions have been followed.
b
This paragraph is from oral communication, 18 January, 2014.
Hearer Paths 111
path of seeing are neither wisdoms of meditative equipoise nor wis-

doms of subsequent attainment. They similarly assert as examples of
this third category attitudes of renunciation and compassion. For Go-
mang, the pristine wisdom of meditative equipoise is the manifest
mind, but at that same time there exist in hidden (lkog gyur, parokṣa),
or subliminal, form many minds, such as the above examples. Those
minds exist, but they are not pristine wisdoms of meditative equipoise,
which must be manifest minds; nor are they pristine wisdoms of sub-
sequent attainment, because that is yet to come. However, they are
paths of seeing, and hence they are Hearer paths of seeing that are
neither of the other two.
Lo-sel-ling College does not posit these, for their assertion is that even
though the four immeasurables in the continuum of someone on an unin-
terrupted path or a path of release are said to exist, they do not exist in a
manifest manner—they exist only in a manner of non-degeneration. Lo-
sel-ling asserts that a person would have to rise from the uninterrupted
path or the path of release, that is, stray from direct realization of selfless-
ness, to have in their continuum, for instance, a mind of compassion view-
ing the suffering of sentient beings and wishing that they be separated from
it.
Kön-chog-jig-may-wang-po continues with other examples of paths
of seeing that are neither paths of meditative equipoise nor paths of subse-
quent attainment:
Also there are exalted knowers realizing emptiness and
exalted knowers realizing emptiness of duality that occur
in the continuum of one who has attained a state of sub-
sequent attainment of a Hearer path of seeing.
ཉན་ཐོས་མཐོང་ལམ་ སེ ་ཐོབ་པའི་ ད་ཀྱི་ ངོ ་ཉིད་
ོགས་པའི་མཁྱེན་པ་དང་། གཉིས་ ོང་ གོ ས་པའི་
མཁྱེན་པ་ མས་ལ་ དེ ་དོ། །
Lo-sang-gyal-tshan:a To understand these two examples, one needs to
understand that there are two modes of presenting the meaning of
“subsequent” with regard to pristine wisdoms of subsequent attain-
ment. When explained etymologically, “subsequent” indicates that it
comes “after” the uninterrupted path and the path of release. Some say
a
The Go-mang assertion that Lo-sang-gyal-tshan gives in this and the next paragraph dif-
fers from that of Lo-sel-ling which follows from Dan-ma-lo-chö afterward.
that all paths of seeing that come after those two are pristine wisdoms
of subsequent attainment. Asserting such fulfills the etymological ex-
planation of “subsequent;” however, here in the presentation of
grounds and paths, the assertion is that even though that is the etymol-
ogy of “subsequent,” still not all subsequent paths are pristine wis-
doms of subsequent attainment. Rather, the explanation is the follow-
ing: On the occasion of the pristine wisdom of meditative equipoise,
one is realizing selflessness; then, subsequent to this realization,
through its force, one realizes, for instance, that even though all things
are selfless, they are not totally non-existent, but are like a magician's
illusions, are dependent-arisings, are products, can perform functions,
and so forth. The mind realizing this is the meaning of “pristine wis-
dom of subsequent attainment,” not just all subsequent paths. Only
such realizations, which are drawn forth through the force of the prior
realization of selflessness, are pristine wisdoms of subsequent attain-
ment, not just any path consciousness that follows.
Hence, included within the category of minds subsequent to med-
itative equipoise but are not pristine wisdoms of subsequent attain-
ment are the attitude of renunciation, and the four immeasurables, as
well as, for Hearers, minds realizing emptiness and non-duality. These
are not states of meditative equipoise but they are paths of seeing.a
For Lo-sel-ling College, these would be called pristine wisdoms of subse-
quent attainment.b I think it is fine to call all of the pristine wisdoms of
one on the path of seeing that occur subsequent to the path of release pris-
tine wisdoms of subsequent attainment. I would begin a debate to the au-
thor, “In that case, it follows that the pristine wisdom realizing emptiness
in the continuum of one who has attained a state of subsequent attainment
of a Hearer’s path of seeing is not a pristine wisdom of subsequent attain-
ment.” To my view, the pristine wisdom realizing emptiness does fulfill
the definition of a pristine wisdom of subsequent attainment [that he him-
self posited]. The definition specifies that it is “posited from the viewpoint
of arising after the completion of the path of release that induces it,” and I
see no problem with fitting this illustration into that.
a
Lo-sang-gyal-tshan, oral communication, 3 Jan, 2015, added that there are Go-mang
scholars who are prepared to assert that just as “exalted knower in the continuum of one on
the path of seeing” and “path of seeing” are equivalent, so exalted knower in the continuum
of one of subsequent attainment” and pristine wisdom of subsequent attainment” are equiv-
alent, and hence those scholars would assert manifest minds such as that intent on liberation
as being pristine wisdoms of subsequent attainment.
b
The explanation returns to that given by Dan-ma-lo-chö.
Hearer Paths 113
c. Synonyms
“Hearer path of seeing,” “Hearer clear realization of the
truth,” and “exalted knower of one on the Hearer path of
seeing” are equivalent. For etymologies, apply the same
pattern as previously.
ག མ་པ་[མིང་གི་ མ་གྲངས་]ནི། ཉན་ཐོས་ཀྱི་མཐོང་ལམ།
ཉན་ཐོས་ཀྱི་བདེན་པ་མངོན་ ོགས། ཉན་ཐོས་མཐོང་
ལམ་པའི་མཁྱེན་པ་ མས་དོན་གཅིག ། ་བཤད་ ་མ་
དང་རིགས་འགྲེ།
To spell these out, it is called a “Hearer path of seeing” because of being a
path of seeing in the continuum of a Hearer newly seeing directly a truth
that was not realized before. Because of being a new realization of the
truth, the meaning of selflessness, which one did not realize before, it is
called a “Hearer clear realization of the truth.” Because of being an exalted
knower in the continuum of someone abiding on the Hearer path of seeing,
it is called an “exalted knower of a Hearer path of seeing.”
d. Explaining the mode of generation

A Hearer path of seeing that is an uninterrupted path and
a [Hearer path of seeing] that is a path of release are gen-
erated in one session of meditative equipoise. Rising from
that [meditative equipoise], a [Hearer path of seeing] that
is a pristine wisdom of subsequent attainment is gener-
ated. After that [path of seeing that is a pristine wisdom of
subsequent attainment], a third category of meditative eq-
uipoise–[a Hearer path of seeing that is neither a pristine
wisdom of meditative equipoise nor a pristine wisdom of
subsequent attainment]–is generated.
བཞི་པ་[ ེ་ ལ་བཤད་པ་]ནི། ཉན་ཐོས་ཀྱི་མཐོང་ལམ་བར་
ཆད་མེད་ལམ་དང་། [ཉན་ཐོས་ཀྱི་མཐོང་ལམ་]དེའི་ མ་གྲོལ་
ལམ་གཉིས་མཉམ་བཞག་ ན་གཅིག་ལ་ ེ། [མཉམ་
བཞག་]དེ་ལས་ལངས་ནས་[ཉན་ཐོས་]དེའི་མཐོང་ལམ་ ས ེ ་
ཐོབ་ཡེ་ཤེས་ ེ། [མཐོང་ལམ་ ེས་ཐོབ་ཡེ་ཤེས་]དེའི་འོག་ ་

མཉམ་བཞག་ ང་ག མ་པ་[ཉན་ཐོས་ཀྱི་མཐོང་ལམ་མཉམ་
བཞག་ཡེ་ཤེས་དང་ ེས་ཐོབ་ཡེ་ཤེས་གང་ཡང་མ་ཡིན་པའི་མཐོང་ལམ་] ེ་
བ་ཡོད་དོ། །
Lo-sang-gyal-tshan: The uninterrupted path is the first moment and
the path of release is the second moment. Those two occur sequentially
in one session of meditation. After that, one rises from that meditative
equipoise into a Hearer path of seeing that is a pristine wisdom of sub-
sequent attainment. Then after that, one can again enter into meditative
equipoise. For Go-mang, this third category of meditative equipoise is
synonymous with Hearer path of seeing that is a meditative equipoise
that is neither an uninterrupted path nor a path of release of a Hearer
path of seeing.
Lo-sel-ling asserts that there is a mere general meditative equipoise. This
is a meditative equipoise that is neither a pristine wisdom of meditative
equipoise nor a pristine wisdom of subsequent attainment, but is a third
variety (mnyam bzhag phung sum pa), which is a mere meditative equi-
poise that occurs subsequent to those two.a Although it is set in meditative
stabilization, it is not a path of seeing; rather, it is a path of meditation.
In the upper systems of tenets the eight forbearances and the eight
knowledges are each posited as a single consciousness—the uninterrupted
path and then the path of release—that performs the functions of all eight.
However, in the Hearer systems, they are set out in a series of steps over
time.
According to the Hearer schools of tenets, the sixteen periods of for-
bearance and knowledge are performed serially, not simultaneously, and
they proceed in the order of the four noble truths, not realm by realm. (See
the chart on the next page.)
a
mnyam par bzhag pa yin, mnyam bzhag ye shes ma yin. rjes thob ye shes ma yin, mnyam
bzhag tsam po ba yin, mnyam bzhag phung sum pa yin.
Hearer Paths 115
Chart 1: Sixteen periods of forbearance and knowledge

(read from bottom to top)
path of
meditation
(Abider in 16 subsequent knowledge
the fruit higher realms
of Stream 15 subsequent forbearance
Enterer) true paths
14 knowledge
Desire Realm
13 forbearance
12 subsequent knowledge
higher realms
11 subsequent forbearance
true cessations
10 knowledge
Desire Realm
path of 9 forbearance
seeing
(Approacher
higher realms
to the fruit 7 subsequent forbearance
of Stream true origins
Enterer) 6 knowledge
Desire Realm
5 forbearance
higher realms
3 subsequent forbearance
true sufferings
2 knowledge
Desire Realm
1 forbearance
Because they are being generated serially, the “doctrinal forbearance”

with regard to the sufferings of the Desire Realm acts as the actual antidote
to, for instance, the artificial view of the transitory as real I and mine that
observes sufferings within the Desire Realm. The “doctrinal knowledge”
is a path that is a state of having abandoned such an artificial affliction that
is to be abandoned by the path of seeing. The former only acts as an anti-
dote to that particular object of abandonment, and the latter only is a state
of having abandoned that particular affliction such that it won’t arise again.
The uninterrupted path that acts as the actual antidote to, for example,
the view of the transitory collections as real I and mine, which takes as its
object of observation sufferings of the upper realms is called “subsequent
forbearance” with regard to the suffering of the upper realms. When one
attains the path of release that is attained along with attainment of the aban-
donment of those objects that are to be abandoned by the path of seeing,
with regard to the upper realms (for instance, the artificial view of the tran-
sitory collections as real I and mine), then one has the “subsequent
knowledge” with regard to the suffering of the upper realms.
The next four are doctrinal forbearance, doctrinal knowledge, subse-
quent forbearance, and subsequent knowledge, each with respect to the
second of the four noble truths, true sources. The reason that this system
arose is that, after the Buddha attained enlightenment, the first wheel of
teaching that he turned was the wheel of teaching the four noble truths.
The mode of the generation of the paths accords with his setting forth the
four noble truths.
Buddha repeated the four truths first from the point of view of entity
(ngo bo), then from the point of view of function (byed pa), and finally
from the point of view of activity together with the fruit (bya ba ’bras bu
dang bcas pa). For the entity Buddha said “These are true sufferings.”
“These” refers to his disciples’ aggregates. He was telling them that their
contaminated aggregates were sufferings and were to be identified as suf-
ferings. So first, from the viewpoint of entity, he said, “These are noble
truths of suffering. These are the noble truths of origin. These are the noble
truths of cessation. These are the noble truths of path.”
Then, from the viewpoint of function, he said, “Suffering is to be
known. Sources are to be abandoned. Cessations are to be actualized. Paths
are to be cultivated.” In other words, suffering is to be recognized, or iden-
tified. The causes of suffering, sources, are to be abandoned with effort.
The cessations that are the pacification of suffering are to be accomplished
through effort. The paths that are the techniques or methods for attaining
the cessations are to be cultivated.
Then from the viewpoint of activity together with the fruit, Buddha
Hearer Paths 117
said, “Sufferings are to be known; there is nothing to be known.”a In gen-

eral, sufferings are to be known, but they are not to be known in the manner
of a self of persons. This means that sufferings are not to be known as the
objects of use—objects experienced—by a substantially existent person.
Similarly, “Sources are to be abandoned, but there is nothing to be aban-
doned.” The sources are contaminated actions and the afflictions. Because
contaminated actions and the afflictions are the roots of sufferings, if one
does not want suffering, then one must abandon the causes of suffering.
So they are to be abandoned, but not to be abandoned by a substantially
existent or self-sufficient self. Then he said, “Cessations are to be actual-
ized, but there is nothing to actualize.” True cessations, which are states of
having abandoned the sources, that is to say, contaminated actions and af-
flictions which are the causes of suffering, are indeed to be actualized, but
they are not to be actualized in the manner of an existent self of persons,
that is to say, they are not to be actualized by a self-sufficient or substan-
tially existent self. Then he said, “The paths are to be cultivated, but there
is nothing to be cultivated.” In order to attain the state of liberation, one
must cultivate true paths, that is, the superior paths are to be cultivated in
order to attain those cessations that are states of having abandoned the true
sufferings and true sources. But they are not to be, and cannot be, culti-
vated by a self-sufficient or substantially existent self.
So, in brief, sufferings are to be known, sources are to be abandoned,
cessations are to be actualized, and paths are to be cultivated, but they are
not to be known, abandoned, actualized, and cultivated in the manner of a
self-sufficient person. And thus Buddha taught the four truths as selfless.
The first (doctrinal forbearance of suffering) through the fifteenth
(subsequent forbearance of the path) are all paths of seeing. The sixteenth,
the last path of release, (subsequent knowledge of the path) is the begin-
ning of the path of meditation.
There is a lot of debate around this, but one can line these up with the
presentation of the eight Enterers and Abiders that was discussed earlier.b
If one is proceeding in the general manner, during the first fifteen periods
of the sixteen, one is an Approacher to Stream Enterer. When one attains
the sixteenth, subsequent knowledge of the path, one attains the path of
meditation, and one also becomes an Abider in the Fruit of Stream Ent-
erer.c
a
sdug bsngal shes par bya te shes par byar med. bdag tu grub pa’i tshul gyis shes par bya
ba ma red.
b
Chapter Two, 48-63.
c
This presentation is represented by a chart that appeared above, 115. Alternative presen-
tations are discussed in the next section on the path of meditation and in Appendix One.
Regarding the abandonment of the artificial and innate afflictions, the

forbearances abandon the artificial afflictions and take place on the path
of seeing. The innate afflictions are abandoned over the course of the path
of meditation.
4. Hearer paths of meditation

mode of generation.
བཞི་པ་ཉན་ཐོས་ཀྱི་ མོ ་ལམ་ལ། མཚན་ཉིད། ད ེ་བ།
a. Definition
A Hearer’s subsequent clear realization is the defini-
tion of a Hearer path of meditation.
དང་པོ་[མཚན་ཉིད་]ནི། ཉན་ཐོས་ཀྱི་ ེས་ལ་མངོན་ གོ ས་
དེ། ཉན་ཐོས་ཀྱི་ ོམ་ལམ་གྱི་མཚན་ཉིད།
It is called subsequent because it is generated after, or subsequent to, a
Hearer’s clear realization of the truth, in other words, after the path of see-
ing.
b. Divisions
When [Hearer paths of meditation] are divided, there are
the two, [Hearer paths of meditation] that are meditative
[equipoise] and that are subsequent [attainment] and also
a third, Hearer paths of meditation that are neither of those
two–[that is, neither pristine wisdoms of meditative equi-
poise nor pristine wisdoms of subsequent attainment].
གཉིས་པ་[ད ེ་བ་]ནི། [ཉན་ཐོས་ཀྱི་ ོམ་ལམ་དེ་ལ་]ད ེ་ན།
[ཉན་ཐོས་ཀྱི་ ོམ་ལམ་]མཉམ་ [བཞག་ཡེ་ཤེས་དང་] ེས་[ཐོབ་ཡེ་
ཤེས་]གཉིས། [ཉན་ཐོས་ཀྱི་ ོམ་ལམ་ཉམ་བཞག་ཡེ་ཤེས་དང་ ེས་ཐོབ་
ཡེ་ཤེས་]དེ་གཉིས་གང་ ང་མ་ཡིན་པའི་ཉན་ཐོས་ཀྱི་ ོམ་
Hearer Paths 119
ལམ་དང་ག མ་ཡོད།
A Hearer’s subsequent clear realization that is set in
one-pointed meditative equipoise on the selflessness
that is its object is the definition of a Hearer path of med-
itation that is a pristine wisdom of meditative equipoise.
རང་ ལ་ ་ ར་པའི་བདག་མེད་ལ་ ེ་གཅིག་ ་མཉམ་
པར་བཞག་པའི་ཉན་ཐོས་ཀྱི་ ེས་ལ་མངོན་ གོ ས་དེ།
ཉན་ཐོས་ཀྱི་ ོམ་ལམ་མཉམ་བཞག་ཡེ་ཤེས་ཀྱི་མཚན་
ཉིད།
The fact that the text says “the selflessness that is its object” suggests that
the object of the meditative equipoise of a Hearer’s path of seeing is not
necessarily the selflessness of the person. This is because of the assertion
by Kön-chog-jig-may-wang-po that although the main object of medita-
tion of Hearers is the selflessness of persons, there are also Hearers who
realize the selflessness of non-duality and who realize emptiness. Specify-
ing “the selflessness that is its object” leaves room for Hearer pristine wis-
doms of meditative equipoise realizing those on the path of meditation just
as they were possible on the Hearer path of seeing.
When [Hearer paths of meditation that are pristine wis-
doms of meditative equipoise] are divided, there are three:
Hearer paths of meditation that are uninterrupted paths,
that are paths of release, and Hearer paths of meditation
that are pristine wisdoms of meditative equipoise that are
neither of those—[that is, neither uninterrupted paths nor
paths of release].
[ཉན་ཐོས་ཀྱི་ ོམ་ལམ་མཉམ་བཞག་ཡེ་ཤེས་]དེ་ ལ་ད ེ་ན། ཉན་
[9a]
ཐོས་ཀྱི་ མོ ་ལམ་བར་ཆད་མེད་ལམ་དང་། མ་གྲོལ་

ལམ་དང་། [ཉན་ཐོས་ཀྱི་ ོམ་ལམ་བར་ཆད་མེད་ལམ་དང་། མ་གྲོལ་
ལམ་]དེ་གང་ ང་མ་ཡིན་པའི་ཉན་ཐོས་ཀྱི་ མ ོ ་ལམ་
མཉམ་བཞག་ཡེ་ཤེས་དང་ག མ་ཡོད།
A Hearer’s subsequent clear realization that serves as

the actual antidote to the afflictive obstructions that
are to be abandoned by a path of meditation that are
its own corresponding objects of abandonment is the
definition of a Hearer path of meditation that is an unin-
terrupted path.
རང་གི་ངོས་ ལ་གྱི་ ང་ ་ ོམ་ ང་ཉོན་ བི ་ཀྱི་དངོས་
གཉེན་ ་ ར་བའི་ཉན་ཐོས་ཀྱི་ སེ ་ལ་མངོན་ ོགས་དེ།
ཉན་ཐོས་ཀྱི་ ོམ་ལམ་བར་ཆད་མེད་ལམ་གྱི་མཚན་ཉིད།
When [Hearer paths of meditation that are uninterrupted
paths are] divided, there are nine, ranging from the small
of the small Hearer paths of meditation to the big of the
big Hearer paths of meditation. (See the chart on the next
page.)
[ཉན་ཐོས་ཀྱི་ ོམ་ལམ་བར་ཆད་མེད་ལམ་]དེ་ལ་ད ེ་ན། ཉན་
ཐོས་ཀྱི་ མོ ་ལམ་ ང་ འི་ ང་ ་ནས་ཆེན་པོའི་ཆེན་
པོའི་བར་དགུ་ཡོད།
Hearer Paths 121
Chart 2: Objects abandoned by the path of meditation

(read chart from bottom to top for temporal order)
Path of Meditation Object Abandoned
Path of Release
9 Big Small 9
Uninterrupted
Path
Path of Release
Big 8 Medium Medium 8 Small

Uninterrupted
Path
Path of Release
7 Small Big 7
Uninterrupted
Path
Path of Release
6 Big Small 6
Uninterrupted
Path
Path of Release
Medium 5 Medium Medium 5 Medium

Uninterrupted
Path
Path of Release
4 Small Big 4
Uninterrupted
Path
Path of Release
3 Big Small 6
Uninterrupted
Path
Path of Release
Small 2 Medium Medium 5 Medium

Uninterrupted
Path
Path of Release
1 Small Big 4
Uninterrupted
Path
A Hearer’s subsequent clear realization that is a path

of release having abandoned the afflictive obstructions
to be abandoned by a path of meditation that are the
corresponding objects of abandonment of the uninter-
rupted path inducing it is the definition of a Hearer’s path
of meditation that is a path of release.
རང་འ ེན་ ེད་ཀྱི་བར་ཆད་མེད་ལམ་གྱི་ངོས་ ལ་གྱི་
ང་ ་ མོ ་ ང་ཉོན་ ིབ་ ངས་པའི་ མ་གྲོལ་ལམ་ ་
ར་བའི་ཉན་ཐོས་ཀྱི་ ེས་ལ་མངོན་ ོགས་དེ། ཉན་ཐོས་
ཀྱི་ ོམ་ལམ་ མ་གྲོལ་ལམ་གྱི་མཚན་ཉིད།
It is called a path of meditation (or familiarization) because it is generated
after a clear realization of the truth. It is called a path of release because it
is a state of having newly been liberated, or released, from the correspond-
ing objects of abandonment by the uninterrupted path. The liberator, or
abandoner, is the uninterrupted path, and this is a state of having been lib-
erated, or released.
The words “inducing it” refer to the uninterrupted path that precedes
a path of release and induces or leads to it. Each uninterrupted path “in-
duces” its own respective path of release. The word correspond (ngos skal)
indicates that objects of abandonment correspond to a particular level of
the path of meditation. What is able to abandon the big of the big objects
of abandonment? It is the small of the small uninterrupted paths of the path
of meditation that is its direct “opponent,” that can eradicate it, that is its
actual antidote. The path of release induced by that direct antidote is a state
of those objects of abandonment having been abandoned forever, that is,
in the manner of their not arising again.
Every path of release, no matter which it is, has an uninterrupted path
that “induces” it. Each uninterrupted path has a “corresponding” object of
abandonment, which it is to extinguish, to which it acts as the actual anti-
dote. Having done so, it then induces the path of release, the state of that
particular object of abandonment having been removed.
In sūtra, the way in which an uninterrupted path acts as an antidote is
exemplified with sunlight and darkness. The approaching of the shining of
sunlight and the approaching to cessation of darkness are simultaneous.
Similarly, the appearance of sunlight and the cessation of darkness are also
simultaneous. As in that example, the approaching to production of the
Hearer Paths 123
uninterrupted path and the approaching to cessation of the respective ob-

jects of abandonment of that uninterrupted path are simultaneous.
The generation of an uninterrupted path and the cessation of its corre-
sponding objects of abandonment are also simultaneous. That is in general.
For instance, the generation of an interrupted path of a Hearer path of see-
ing and the cessation of the objects of abandonment that are to be aban-
doned by a Hearer path of seeing are simultaneous. Similarly, the genera-
tion of the uninterrupted path of a Great Vehicle path of seeing and the
cessation of the objects of abandonment that are to be abandoned by a
Great Vehicle path of seeing are simultaneous.
If this is debated, one can ask: Does it follow with regard to whatever
is an object of abandonment by a Great Vehicle path of seeing, that its
cessation and the generation of the uninterrupted path of a Great Vehicle
path of seeing are necessarily simultaneous? They are not necessarily sim-
ultaneous (despite what was just said). For instance, take as an example
the conception of thoroughly afflicted objects. This conception ceased on
the heat level of the path of preparation, but its seeds did not cease. Those
are not abandoned until such time in the future when the path of seeing is
attained. Hence, those seeds are the corresponding object of abandonment
by the path of seeing, but its cessation occurred before the path of seeing.a
Thus, the cessation of the manifest form of it is not necessarily simultane-
ous with the path of seeing, but the cessation of the seed form of it is nec-
essarily simultaneous with the generation of the path of seeing.
Here we are talking about Hearers, and in the case of Hearers, the gen-
eration of an uninterrupted path of a Hearer path of seeing and the cessa-
tion of the objects of abandonment by a Hearer path of seeing are simulta-
neous. Similarly, the generation of the small of the small uninterrupted
paths of a Hearer path of meditation and the cessation of the great of the
great objects of abandonment by a Hearer path of meditation are simulta-
neous. The attainment of the small of the small Hearer paths of release and
the attainment of the abandonment that is the state of having abandoned
the great of the great objects of abandonment to be abandoned by a Hearer
path of meditation are simultaneous.
At the time of the small of the small uninterrupted paths of a Hearer
path of meditation, by way of its acting as the actual antidote, the great of
the great objects of abandonment to be abandoned by a Hearer path of
meditation are made non-existent. However, at that time one has not at-
tained a stability that is the making of these objects of abandonment into
a
See Chapter Two, 46ff, for the previous explanation of the four levels of the path of
preparation and the four types of conceptions, the manifest form of which is ceased respec-
tively on those four levels.
possessing the quality of never again being generated. The uninterrupted

path acts as the actual antidote that removes the object of abandonment,
and then in the next moment, there arises the factor of stability, the factor
of its not arising again. The factor with regard to that which is a product is
called the path of release, and the factor with that path of release which is
the object of abandonment’s not-arising again and is a non-product is
called a true cessation.
There is a path of release of the small of the small Hearer path of med-
itation. Is it a path of release that involves a state of having abandoned the
afflictive obstructions to be abandoned by a path of meditation? It is not,
and the reason is that one has not finished abandoning the afflictive ob-
structions that are to be abandoned by the path of meditation. It is a path
of release that involves a state of having abandoned that to be abandoned
by the path of meditation which is the corresponding object of abandon-
ment by the uninterrupted path that induces it.a
The reason for this is that the uninterrupted path that induces it is the
small of the small uninterrupted paths of the path of meditation. Its corre-
sponding objects of abandonment are the great of the great objects of aban-
donment by the path of meditation. Thus, together with it is attained a state
of having abandoned that particular afflictive obstruction, and it is a path
having the quality that that particular afflictive obstruction will never
again be generated.
When those [Hearer paths of meditation that are paths of
release] are divided, there are two: those done in terms of
gradual objects of abandonment and those done in terms
of simultaneous objects of abandonment.
[ཉན་ཐོས་ཀྱི་ ོམ་ལམ་ མ་གྲོལ་ལམ་]དེ་ལ་ད
ེ་ན། ང་ ་རིམ་
གྱིས་པའི་དབང་ ་ ས་པ་དང་། ང་ ་གཅིག་ཆར་
བའི་bདབང་ ་ ས་པ་གཉིས།
The Tibetan terms rim gyis pa and gcig char ba refer to persons, indicating
those who proceed by way of abandoning objects of abandonment gradu-
a
rang ’dren byed gyi bar chad med lam gyi ngos ’gal gi sgom spang spangs pa’i rnam
grol lam red.
b
The 2012 Mundgod digital edition (9.15) reads gcig char ba’i, the 1987 Lhasa Go-mang
(8a.5) edition, reads gcig char pa’i,, and the 1999 TBRC bla brang (9a.4) seems to read
gcig char ba’i, but is not clear. Ba has been followed.
Hearer Paths 125
ally, or sequentially, and those who proceed by abandoning them simulta-

neously.a
Regarding the first, [those done in terms of gradual ob-
jects of abandonment], there are eighty-one afflictions to
be abandoned by the path of meditation: there are nine
cycles of afflictions to be abandoned by a path of medita-
tion that are included within the level of the Desire Realm:
[the three—big, medium, and small of the big; the three—
big, medium, and small of the medium; and the three—
big, medium, and small of the small of the afflictions to
be abandoned by the path of meditation that are included
within the desire realm, making nine]. Similarly [to the
desire realm], there are nine cycles of afflictions to be
abandoned by a path of meditation for each of the other
[eight] levels ranging from the first concentration to the
peak of cyclic existence.
དང་པོ་[ ང་ ་རིམ་གྱིས་པའི་དབང་ ་ ས་པ་]ནི། འདོད་པའི་
སས་བ ས་ཀྱི་ ོམ་ ང་ཉོན་མོངས་ ོར་དགུ་[འདོད་པའི་
སས་བ ས་ཀྱི་ ོམ་ ང་ཉོན་མོངས་ཆེན་པོའི་ཆེན་པོ་འ ིང་ ང་ ་ག མ་
དང། འ ིང་གི་ཆེན་པོ་འ ིང་ ང་ ་ག མ་དང། ང་ འི་ཆེན་པོ་འ ིང་
ང་ ་ག མ་ ེ་དགུ་]དང་། [འདོད་པ་]དེ་བཞིན་ ་བསམ་
གཏན་དང་པོ་ནས་ དི ་ ེའི་སས་བ ས་ཀྱི་བར་གྱི་ས་bརེ་
རེ་ལ་ ོམ་ ང་ཉོན་མོངས་ ོར་དགུ་དགུ་ ེ་ ོམ་ ང་
ཉོན་མོངས་བ ད་ ་ ་གཅིག་ཡོད་ལ།
Thus, there are nine for the Desire Realm: the big of the big, medium of
the big, small of the big, big of the medium, medium of the medium, small
of the medium, big of the small, medium of the small, and small of the
small. And similarly, there are nine each for the first, second, third, and
fourth concentrations, and nine each for infinite space, infinite conscious-
ness, nothingness, and peak of cyclic existence. (See chart next page.)
a
Go-mang and Lo-sel-ling have very different ways of explaining the meaning of these
two terms. Here in the body of the text, the Go-mang explanation has been followed. Dan-
ma-lo-chö's presentation of the Lo-sel-ling position has been given in Appendix Two.
b
The 1987 Lhasa Go-mang edition (8a.6) mistakenly reads gyis re re.
Chart 3: Afflictive emotions to be abandoned in terms of the three realms
and nine levels
(Read from bottom to top)
Peak of Cyclic Exist- 73-81
ence (ninth level)
afflictive emotions per- Nothingness 64-72
taining to the Formless (eighth level)
Realm Infinite Consciousness 55-63
(seventh level)
Infinite Space 46-54
(sixth level)
Fourth Concentration 37-45
(fifth level)
afflictive emotions per- Third Concentration 28-36
taining to the Form (fourth level)
Realm Second Concentration 19-27
(third level)
First Concentration 10-18
(second level)
small of the small 9
small medium of the small 8
great of the small 7
afflictive emotions per-
small of the medium 6
taining to the Desire
Realm (first level) medium medium of the medium 5
great of the medium 4
small of the big 3
big medium of the big 2
great of the big 1
There are eighty-one uninterrupted paths of the path of

meditation which are the actual antidotes that succes-
sively abandon those [eighty-one afflictions to be aban-
doned by the path of meditation].
[ ོམ་ ང་ཉོན་མོངས་བ ད་ ་ ་གཅིག་]དེ་
མས་རིམ་པ་བཞིན་
་ ོང་ དེ ་ཀྱི་དངོས་གཉེན་ ོམ་ལམ་བར་ཆད་མེད་
ལམ་བ ད་ ་ ་གཅིག་དང་།
Hearer Paths 127
These are the eighty-one objects of abandonment by a supramundane path

of meditation.a
And, there are eighty-one paths of release: eighty paths of
release of paths of meditation which are states of those
[eighty-one afflictions to be abandoned by the path of
meditation] having been abandoned sequentially, and in
addition [to those eighty paths of release of the path of
meditation], one path of release that is included within the
path of no-more-learning of the vehicle which is its path.
[ ོམ་ ང་ཉོན་མོངས་བ ད་ ་ ་གཅིག་]དེ་
མས་རིམ་གྱིས་
ངས་པའི་ ོམ་ལམ་ མ་གྲོལ་ལམ་བ ད་ ་དང༌། [ ོམ་
ལམ་ མ་གྲོལ་ལམ་བ ད་ ་]དེའི་ ང
ེ ་ ་ཐེག་པ་རང་ལམ་གྱི་
མི་ ོབ་ལམ་གྱིས་བ ས་པའི་ མ་གྲོལ་ལམ་གཅིག་ ེ།
མ་གྲོལ་ལམ་བ ད་ ་ ་གཅིག་ཡོད་དོ། ། [9b]
Uninterrupted paths and paths of release go together—each uninterrupted

path induces its respective path of release.
For [Hearer paths of meditation] done in terms of simul-
taneous objects of abandonment, there are nine cycles of
uninterrupted paths of the path of meditation. These nine
range from the small of the small uninterrupted paths of
the path of meditation that abandons simultaneously the
nine big of the big afflictions to be abandoned by the path
a
The above chart was copied from Hopkins and Yi, Jam-yang-shay-pa’s Seventy Topics
192. It in turn was adapted from Zahler, ibid., 193. As Zahler says:
Each of the nine levels has cycles of afflictive emotions pertaining to it. There
are three main divisions for each level—big (chen po, adhimātra), middling
(’bring, madhya), and small (chung ngu, mṛdu)—each of which is subdivided
into three by degrees. Thus, each of the nine levels has nine degrees of afflictive
emotions pertaining to it—(1) the big of the big (chen po’i chen po, ad-
himātrādhimātra), (2) the middling of the big (chen po’i ’bring, adhimātra-
madhya), and (3) the small of the big (chen po’i chung ngu, adhimātramṛdu); (4)
the big of the middling (’bring gi chen po, madhyādhimātra), (5) the middling
of the middling (’bring gi ’bring, madhyamadhya), and (6) the small of the mid-
dling (’bring gi chung ngu, madhyamṛdu); (7) the big of the small (chung ngu’i
chen po, mṛdvadhimātra), (8) the middling of the small (chung ngu’i ’bring,
mṛdumadhya), and (9) the small of the small (chung ngu’i chung ngu,
mṛdumṛdu)—making eighty-one in all.
of meditation, these being of the nine levels of the three

realms–[that is the desire ream, four concentrations, and
four formless absorptions, making nine], up through the
big of the big uninterrupted paths of the path of meditation
that abandons simultaneously the nine small of the small
afflictions to be abandoned by the path of meditation of
those nine levels–[the desire realm, four concentrations,
and four formless absorptions].
ང་ ་གཅིག་ཆར་བའི་དབང་ ་ ས་ན། ཁམས་ག མ་
ས་དགུའི་[འདོད་པ། བསམ་གཏན་བཞི། ག གས་མེད་བཞི་ ེ་
དགུའི་] ོམ་ ངས་ཉོན་མོངས་ཆེན་པོའི་ཆེན་པོ་དགུ་
གཅིག་ཆར་ ་ ོང་ དེ ་ཀྱི་ ོམ་ལམ་བར་ཆད་མེད་ལམ་
ང་ འི་ ང་ ་ནས། [འདོད་པ། བསམ་གཏན་བཞི། ག གས་མེད་
བཞི་ ེ་]ས་དགུ་པོ་དེ་དག་གི་ ོམ་ ང་ཉོན་མོངས་ ང་
འི་ ང་ ་དགུ་གཅིག་ཆར་ ་ ངོ ་ ེད་ཀྱི་ ོམ་ལམ་
བར་ཆད་མེད་ལམ་ཆེན་པོའི་ཆེན་པོའི་བར་དགུ་ ེ་ ོམ་
ལམ་བར་ཆད་མེད་ལམ་ ོར་དགུ་དང་།
The mode of procedure of the simultanists is to abandon the afflictions
pertaining to all three realms that are to be abandoned by a path of medi-
tation at one time, in nine cycles of abandonment is. [In this case, they
necessarily proceed just in nine steps, doing all the big-big at one time, not
doing eighty-one steps.] The small of the small uninterrupted paths of the
path of meditation acts as the antidote that abandons all of the big of the
big afflictions with regard to all three realms. When the big of the big path
of release is induced by that uninterrupted path, then one has attained a
path of release in which all of the small of the small objects of abandon-
ment with regard to all three realms have been abandoned.
Also, there are nine cycles of paths of release that are
[states of] having abandoned those [nine from the great of
the great afflictions up to the small of the small] objects
of abandonment by a path of meditation.
Hearer Paths 129
ོམ་ ང་[ཉོན་མོངས་ཆེན་པོའི་ཆེན་པོ་ནས་ ང་ འི་ ང་ ་བར་དགུ་

པོ་]དེ་དག་ ངས་པའི་ མ་གྲོལ་ལམ་ ོར་དགུ་ཡོད་དོ། །
c. Synonyms
“Hearer path of meditation,” “Hearer subsequent clear re-
alization,” and “exalted knower in the continuum of a
Hearer on the path of meditation” are synonymous equiv-
alents.
ག མ་པ་[མིང་གི་ མ་གྲངས་]ནི། ཉན་ཐོས་ཀྱི་ མོ ་ལམ།
ཉན་ཐོས་ཀྱི་ ེས་ལ་མངོན་ གོ ས། ཉན་ཐོས་ ོམ་ལམ་
པའི་ ད་ཀྱི་མཁྱེན་པ་ མས་དོན་གཅིག་མིང་གི་ མ་
གྲངས་སོ། །
There are translations into Tibetan [of the Sanskrit term bhāvanāmārga]
as “path of familiarization” (khoms pa’i lam), rather than “path of medita-
tion” (sgom pa’i lam). The reason for this is that it is a case of frequent, or
repeated, contemplation. One is again and again conditioning to, or famil-
iarizing with, that direct realization of the truth that one attained at the time
of the path of seeing. It is called the path of meditation because one is
meditating on the meaning of the mode of subsistence in order to attain
that higher path which is the path of no-more-learning. As Maitreya said
in his Ornament for the Clear Realizations, IV:53,a “Again and again con-
templating and comprehending and definitely realizing is the path of med-
itation.” Either translation is suitable; most of the Tibetan translations say
“path of meditation.”
It is a subsequent clear realization because it is a clear realization gen-
erated after, or subsequent to, the path of seeing. And it is an exalted
knower in the continuum of a Hearer on the path of meditation or a pristine
wisdom in the continuum of a Hearer on the path of meditation. All of
these are synonymous.
d. Mode of generation
When, in dependence on meditating on what has already
a
yang nas yang du sems pa dang/ mjal dang nges rtogs sgom pa’i lam.
been realized—the selflessness of the person—a Hearer

on the path of seeing attains the actual antidote to the big
of the big afflictive obstructions, a Hearer path of medita-
tion is generated in that [person’s] continuum.
བཞི་པ་[ ེ་ ལ་]ནི། ཉན་ཐོས་མཐོང་ལམ་པ་དེས་གང་
ཟག་གི་བདག་མེད་ གོ ས་ཟིན་བ མོ ས་པ་ལ་བ ེན་ནས་
ཉོན་ ིབ་ཆེན་པོའི་ཆེན་པོའི་དངོས་གཉེན་ཐོབ་པ་ན་
[གང་ཟག་]དེའི་ ད་ལ་ཉན་ཐོས་ཀྱི་ ོམ་ལམ་ ེས་པ་ཡིན་
One who reached the point of subsequent attainment of the Hearer path of
seeing repeatedly familiarizes with the selflessness of the person that has
already been realized; when that person attains an uninterrupted path that
is able to act as the actual antidote to the big of the big afflictive obstruc-
tions, then he or she has generated a Hearer path of meditation in their
continuum.
5. Hearer paths of no-more-learning

mode of attainment.
་པ་ཉན་ཐོས་ཀྱི་མི་ ོབ་ལམ་ལ། མཚན་ཉིད། ད ེ་བ།
མིང་གི་ མ་གྲངས། ཐོབ་ ལ་དང་བཞི།
Because there is no higher path within one’s vehicle, so that one does not
need any longer to strive to achieve a higher path, it is called a path of no-
more-learning.
a. Definition
A clear realization of one who has completed the pro-
gress of a Hearer’s path is the definition of a Hearer path
of no-more-learning.
དང་པོ་[མཚན་ཉིད་]ནི། ཉན་ཐོས་ཀྱི་ལམ་གྱི་བགྲོད་པ་
Hearer Paths 131
མཐར་ ནི ་པའི་མངོན་ ོགས་དེ། ཉན་ཐོས་ཀྱི་མི་ ོབ་

“Progress” (bgrod pa) means to advance higher. “That one has completed
it” (mthar phyin pa) means that one has finished it. There are no remaining
higher levels to be achieved in that path. As a Hearer, there is no higher
state to be attained.
b. Divisions
When those [Hearer paths of no-more-learning] are di-
vided, there are two: exalted knowers of Foe Destroyers
who have simultaneously [abandoned] the objects of
abandonment and exalted knowers of Foe Destroyers who
have gradually [abandoned] the objects of abandonment.
གཉིས་པ་[ད ེ་བ་]ནི། [ཉན་ཐོས་ཀྱི་མི་ ོབ་ལམ་]དེ་ལ་ད ེ་ན།
ང་ ་གཅིག་ཆར་བའི་དགྲ་བཅོམ་པའི་མཁྱེན་པ་དང་།
ང་ ་རིམ་གྱིས་པའི་དགྲ་བཅོམ་པའི་མཁྱེན་པ་དང་
གཉིས་ཡོད།
A Foe Destroyer who, prior to attaining that state, actualizes the fruit of a
Never Returner is a Foe Destroyer of simultaneous abandonment, whereas
a Foe Destroyer who, prior to attaining that state, does not actualize the
fruit of a Never Returner is a Foe Destroyer of gradual abandonment.
When [Hearer paths of no-more-learning are] divided by
way of faculty, there are two types: [exalted knowers of]
Hearer Foe Destroyers of sharp faculties and exalted
knowers of those of dull faculties.
[ཉན་ཐོས་ཀྱི་མི་ ོབ་ལམ་ལ་]དབང་པོའི་ ོ་ནས་ད ་ེ ན། ཉན་
ཐོས་དགྲ་བཅོམ་པ་དབང་ ོན་[གྱི་མཁྱེན་པ་]དང་དབང་
ལ་གྱི་མཁྱེན་པ་གཉིས་ཡོད།
According to the Great Exposition School, those Foe Destroyers who have
dull faculties can fall from the fruit of Foe Destroyer. However, according
to the higher systems, there is no such thing as falling from the fruit of Foe
Destroyer, although there are cases of the mere temporary degeneration of
their meditative stabilization of bliss in this lifetime. Still, for both the
higher and lower systems, there are no cases of degeneration that are not
“repaired” within that life. Hence, even in the system that asserts a Foe
Destroyer who falls from that fruit, it is re-attained in this lifetime. Simi-
larly, in the upper systems, where there are cases of Foe Destroyers who
fall from the meditative stabilization of bliss, it is necessarily the case that
that meditative stabilization is restored and they do attain it again in that
very lifetime.
c. Synonyms
“Hearer path of no-more-learning,” “Hearer path of com-
pletion,” and “exalted knower in the continuum of a
Hearer Foe Destroyer” are synonymous equivalents.
ག མ་པ་[མིང་གི་ མ་གྲངས་]ནི། ཉན་ ཐོས་ཀྱི་མི་ ོབ་
[10a]
ལམ། ཉན་ཐོས་ཀྱི་མཐར་ ིན་པའི་ལམ། ཉན་ཐོས་དགྲ་

བཅོམ་པའི་ ད་ཀྱི་མཁྱེན་པ་ མས་དོན་གཅིག་མིང་གི་
A Hearer path of no-more-learning is a path in the continuum of a Hearer
Superior, and since it is such that one does not need to make effort to train
to attain a higher path, it is called a “Hearer path of no-more-learning.”
Since it is a path of one who has completed progress on the Hearer path, it
is called a “Hearer path of completion.”
d. Mode of attainment
A diamond-like meditative stabilization within the Hearer
path of meditation causes the afflictive obstructions to
have the quality of not being suitable to be produced;
when, in the second moment one attains a path of release
[that is a state] of having abandoned the afflictive obstruc-
tions, one actualizes a Hearer path of no-more-learning.
བཞི་པ་[ཐོབ་ ལ་]ནི། ཉན་ཐོས་ཀྱི་ ོམ་ལམ་ ་ོ ེ་ ་ འི་
Hearer Paths 133
ཏིང་ངེ་འཛིན་གྱིས་ཉོན་ ིབ་ ེ་མི་ ང་གི་ཆོས་ཅན་ ་

ས་ཏེ། ད་ཅིག་གཉིས་པ་ལ་ཉོན་ ིབ་ ངས་པའི་ མ་
གྲོལ་ལམ་ཐོབ་པ་ན། ཉན་ཐོས་ཀྱི་མི་ ོབ་ལམ་མངོན་ ་
ས་པ་ཡིན་ནོ། །
Within a Hearer path of meditation, there is what is called the “diamond-
like meditative stabilization.” Just as a diamond can cut any object that has
form, so this final uninterrupted path at the very end of the path of medi-
tation is capable of abandoning all of those very small remaining afflic-
tions that the earlier paths were not able to abandon. It causes those afflic-
tive obstructions to have the quality of not being suitable to be produced
again, and then in the very next moment, with the path of release, one
attains the state in which all of them have been abandoned forever. With
this one actualizes the Hearer path of no-more-learning.
4. Solitary Victor Paths
B. EXPLANATION OF SOLITARY VICTOR PATHS

This has five parts: definition, divisions, synonyms, and
the meanings of the individual divisions.a
གཉིས་པ་རང་ ལ་གྱི་ལམ་བཤད་པ་ལ། མཚན་ཉིད།
ད ེ་བ། མིང་གི་ མ་གྲངས། ེ་བ་སོ་སོའི་དོན་དང་ ༌།
1. Definition
A Solitary Victor’s clear realization that serves as a
passageway opening the opportunity for progressing to
a Solitary Victor’s liberation is the definition of a Soli-
tary Victor path.
དང་པོ་[མཚན་ཉིད་]ནི། རང་ ལ་གྱི་ཐར་པར་བགྲོད་པའི་
གོ་ བས་ ེ་ ལ་ ་ ར་པའི་རང་ ལ་གྱི་མངོན་ ོགས་
དེ། རང་ ལ་གྱི་ལམ་གྱི་མཚན་ཉིད།
They are called “Solitary Victors,” or “Self-Conquerors” because they
“become victorious alone” (rang rgyal bar gyur ro) at a time when there
are no Buddhas. They are also called “Self-Enlightened” (rang byang
chub) for the same reason. They are called “Medium Realizers of Such-
ness” (de kho na nyid rtogs pa ’bring po) because their realization of such-
ness is superior to that of Hearers but inferior to that of followers of the
Great Vehicle.
To spell this out in more detail, they are called “Solitary Victors” or
“Self-Enlightened” because in their last lifetime in cyclic existence they
a
The Tibetan texts of all three editions used: the 1999 TBRC bla brang (10a.3), the 1987
Lhasa Go-mang (9a.2-3) and the Mundgod digital (10.16), all say that there are five parts
to this section, but list only four, and in the following text only four parts are explained. A
section on etymological explanations frequently given in this context (see the next chapter
on Great Vehicle Paths) is lacking.
actualize a pristine wisdom that is the knowledge of extinction and of non-

production that is “self-arisen,” not relying upon another, a teacher, who
sets forth guidance.a
There is not much difference between wisdom that knows extinction
and wisdom that knows non-production. The first, wisdom knowing ex-
tinction, is a pristine wisdom knowing that all of the afflictions have been
abandoned. The second is a pristine wisdom knowing that those extin-
guished afflictions will not be generated again. One could also call this a
pristine wisdom of non-regeneration.
Here, in this system of the Yogic Middle Way Autonomists, the liber-
ation of a Solitary Victor, or Self-Conqueror, is a state of having aban-
doned the coarse obstructions to omniscience,b specifically, of having
abandoned the conception of apprehended-object and apprehending-sub-
ject as different substantial entities. Their clear realizations open the op-
portunity, or way, for progress to such liberation. When such a way is
opened, a path is revealed.
2. Divisions
When those [paths of Solitary Victors] are divided, there
are five: Solitary Victor paths of accumulation, prepara-
tion, seeing, meditation, and no-more-learning.
གཉིས་པ་[ད ེ་བ་]ནི། [རང་ ལ་གྱི་ལམ་]དེ་ལ་ད ེ་ན། རང་
ལ་གྱི་ཚགས་ ོར་མཐོང་ མོ ་མི་ ོབ་ལམ་དང་ ་ཡོད།
3. Synonyms
“Solitary Victor ground,” “Solitary Victor path,” “Solitary
Victor vehicle,” and “Solitary Victor exalted knower” are
synonymous equivalents.
ག མ་པ་[མིང་གི་ མ་གྲངས་]ནི། རང་ ལ་གྱི་ས། རང་ ལ་
གྱི་ལམ། རང་ ལ་གྱི་ཐེག་པ། རང་ ལ་གྱི་མཁྱེན་པ་
མས་དོན་གཅིག་མིང་གི་ མས་གྲངས་སོ། །
a
srid pa mtha’ ma’i tshe slob dpon gzhan gyis gdams ngag bstan pa la mi ltos par rang
byung gi zad pa dang mi skye ba shes pa’i ye shes mngon du byas pas na rang rgyal ba’am
rang byang chub.
b
Other schools would say that they have abandoned the afflictive obstructions.
Solitary Victor Paths 137
4. Meanings of the individual divisions

This has five parts: explaining Solitary Victor paths of ac-
cumulation, preparation, seeing, meditation, and no-more-
learning.
བཞི་པ་[ ེ་བ་སོ་སོའི་དོན་]ལ། རང་ ལ་གྱི་ཚགས་ལམ།
ོར་ལམ། མཐོང་ལམ། ོམ་ལམ། མི་ ོབ་ལམ་བཤད་པ་
དང་ །
a. Explaining Solitary Victor paths of ac-
cumulation
mode of generation.
དང་པོ་[རང་ ལ་གྱི་ཚགས་ལམ་བཤད་པ་]ལ། མཚན་ཉིད། ད ེ་
བ། མིང་གི་ མ་aགྲངས། ེ་ ལ་དང་བཞི།
1) DEFINITION
A Solitary Victor’s clear realization of doctrine that is
generated prior to the Solitary Victor path of prepara-
tion which is its effect is the definition of a Solitary Victor
path of accumulation.
དང་པོ་[མཚན་ཉིད་]ནི། རང་འ ས་རང་ ལ་གྱི་ ོར་ལམ་
མ་ ེས་གོང་གི་རང་ ལ་གྱི་ཆོས་མངོན་ ོགས་དེ། རང་
ལ་གྱི་ཚགས་ལམ་གྱི་མཚན་ཉིད།
This clear realization is in the continuum of a Solitary Victor, and it is prior
to the generation a Solitary Victor’s path of preparation. “Which is its ef-
fect” means that the path of preparation arises subsequent to it.
a
The 2012 Mundgod digital (10.21) mistakenly reads rnams.
2) DIVISIONS
When those [Solitary Victor paths of accumulation] are
divided, there are three: Solitary Victors’ great, medium,
and small paths of accumulation.
གཉིས་པ་[ད ེ་བ་]ནི། [རང་ ལ་གྱི་ཚགས་ལམ་]དེ་ལ་ད ེ་ན།
རང་ ལ་གྱི་ཚགས་ལམ་ཆེ་འ ིང་ ང་ག མ་ཡོད།
3) SYNONYMS
“Solitary Victor path of accumulation,” “Solitary Victor
concordance with a portion of liberation,” and “Solitary
Victor clear realization of doctrine” are synonymous
equivalents.
ག མ་པ་[མིང་གི་ མ་གྲངས་]ནི། རང་ ལ་གྱི་ ཚགས་ [10b]
ལམ། རང་ ལ་གྱི་ཐར་པ་ཆ་མ ན། རང་ ལ་གྱི་ཆོས་

མངོན་ ོགས་ མས་དོན་གཅིག་མིང་གི་ མ་གྲངས་སོ། །
4) MODE OF GENERATION
When non-artificial experience emerges with regard to an
awareness that mainly seeks a Solitary Victor’s enlighten-
ment, one has generated in one’s continuum a Solitary Vic-
tor path of accumulation.
བཞི་པ་[ ེ་ ལ་]ནི། རང་ ལ་གྱི་ ང་ བ་གཙ་བོར་དོན་
་གཉེར་བའི་ ོ་ལ་བཅོས་མིན་གྱི་ ོང་བ་ཐོན་པ་ན་རང་
ལ་གྱི་ཚགས་ལམ་ ད་ལ་ ེས་པ་ཡིན་ནོ། །
Though prior to the path one could have a mind that seeks a Solitary Vic-
tor’s enlightenment, it is only when one has such a mind without any ex-
ertion, such that it is non-fabricated and spontaneous, that one has gener-
ated in the continuum a Solitary Victor path of accumulation.
b. Explaining Solitary Victor paths of

preparation
mode of generation.
གཉིས་པ་རང་ ལ་གྱི་ ོར་ལམ་བཤད་པ་ལ། མཚན་ཉིད།
ད ེ་བ། མིང་གི་ མ་གྲངས། ེ་ ལ་དང་བཞི།
1) DEFINITION
A Solitary Victor’s clear realization of the meaning
which arises after the completion of the path of accu-
mulation that is its substantial cause and is generated
prior to the Solitary Victor path of seeing that is its ef-
fect is the definition of a Solitary Victor path of prepara-
tion.
དང་པོ་[མཚན་ཉིད་]ནི། རང་གི་ཉེར་ལེན་ ་ ར་པའི་
ཚགས་ལམ་ ོགས་ ེས་ ་ ང་ཞིང་རང་འ ས་རང་ ལ་
གྱི་མཐོང་ལམ་མ་ ེས་གོང་གི་རང་ ལ་གྱི་དོན་མངོན་
ོགས་དེ། རང་ ལ་གྱི་ ོར་ལམ་གྱི་མཚན་ཉིད།
That the path of accumulation is its substantial cause means that the path
of accumulation is suitable to become an entity of the path of preparation.
2) DIVISIONS
When those [Solitary Victor paths of preparation] are di-
vided, there are four: heat, peak, forbearance, and su-
preme mundane quality paths of preparation.
གཉིས་པ་[ད ེ་བ་]ནི། [རང་ ལ་གྱི་ ོར་ལམ་]དེ་ལ་ད ེ་ན།
ོད་ ེ་མོ་བཟོད་པ་ཆོས་མཆོག་བཞི།
Each of the first three–[heat, peak, and forbearance] has
three divisions: small, medium and great. However, the
supreme mundane quality [path of preparation] of both
Hearers and Solitary Victors, has no division into the

three—small, medium and great—because it has the du-
ration of the briefest moment of time in which an action
can be completed.
དང་པོ་ག མ་[ ོད་ ེ་མོ་བཟོད་པ་]ལ་ ང་འ ིང་ཆེན་པོ་
ག མ་ག མ་ཡོད་ཀྱང་ཉན་རང་གཉིས་ཀྱི་ཆོས་མཆོག་ལ་
ང་འ ིང་ཆེ་ག མ་གྱི་ད ེ་བ་མེད་དེ། ་ གོ ས་ཀྱི་
ང་མཐའི་ ད་ཅིག་མའི་ ན་ཚད་ཅན་ཡིན་པའི་ ིར།
This is why a Great Vehicle path of preparation is posited as being superior
to a Lesser Vehicle path of preparation by way of divisions.
3) SYNONYMS
“Solitary Victor path of preparation,” “Solitary Victor
concordance with a portion of definite discrimination,”
“Solitary Victor branch of definite discrimination,” and
“Solitary Victor clear realization of the meaning” are syn-
onymous equivalents.
ག མ་པ་[མིང་གི་ མ་གྲངས་]ནི། རང་ ལ་གྱི་ རོ ་ལམ།
རང་ ལ་གྱི་ངེས་འ དེ ་ཆ་མ ན། རང་ ལ་གྱི་ངེས་
འ ེད་ཡན་ལག །རང་ ལ་གྱི་དོན་མངོན་ གོ ས་ མས་
དོན་གཅིག་མིང་གི་ མ་གྲངས་སོ། །
4) MODE OF GENERATION
Although on the level of the Solitary Victor path of accu-
mulation one has attained calm abiding observing the emp-
tiness of external objects, one has not attained special in-
sight [observing that]. When special insight observing this
[emptiness of external objects] is attained, one has attained
the heat path of preparation of a Solitary Victor.
བཞི་པ་[ ེ་ ལ་]ནི། རང་ ལ་གྱི་ཚགས་ལམ་གྱི་གནས་
བས་ ་ ི་རོལ་དོན་ ངོ ་ལ་དམིགས་པའི་ཞི་གནས་ཐོབ་

ཀྱང་ ག་མཐོང་མ་ཐོབ་ལ། [ ི་རོལ་དོན་ ོང་]དེ་ལ་དམིགས་
པའི་ ག་མཐོང་ཐོབ་པ་ན་རང་ ལ་གྱི་ ོར་ལམ་ དོ ་
ཐོབ་པ་
On the path of accumulation, one has attained calm abiding observing the
emptiness of external objects, that is to say, the emptiness of apprehended-
objects and apprehending-subjects as different substantial entities, those
two having the same meaning. The mind is abiding one-pointedly on that
object; however, one has not yet attained a meditative stabilization that is
a union of calm abiding and special insight and is observing the emptiness
of external objects. When, from within calm abiding, one attains a wisdom
conjoined with pliancy—the pliancy being induced by the power of anal-
ysis—one has attained the heat level of the Solitary Victor path of prepa-
ration.
c. Explaining Solitary Victor paths of see-

ing
mode of generation.a
ག མ་པ་རང་ ལ་གྱི་མཐོང་ལམ་བཤད་པ་ལ། མཚན་
ཉིད། ད ེ་བ། མིང་གི་ མ་གྲངས། ེ་ ལ་དང་བཞི། [11a]
1) DEFINITION
A Solitary Victor’s clear realization of truth that arises
after completion of the Solitary Victor path of prepara-
tion, its substantial cause, and that precedes the gener-
ation of the Solitary Victor path of meditation, its ef-
fect, is the definition of a Solitary Victor path of seeing.
a
The fourth part of this outline, mode of generation, is not explicitly mentioned in the text
that follows. There is a small amount of text that might be taken as addressing this point,
and a header has been inserted in brackets to indicate it.
དང་པོ་[མཚན་ཉིད་]ནི། རང་གི་ཉེར་ལེན་ ་ ར་པའི་

རང་ ལ་གྱི་ ོར་ལམ་ ོགས་ ེས་ ་ ང་ཞིང་རང་གི་
འ ས་ ར་ ར་པའི་རང་ ལ་གྱི་ ོམ་ལམ་མ་ ེས་གོང་
གི་རང་ ལ་གྱི་བདེན་པ་མངོན་ གོ ས་དེ། རང་ ལ་གྱི་
མཐོང་ལམ་གྱི་མཚན་ཉིད།
“Substantial cause” means the prior substantial continuum of something
(rang gi rdzas rgyun snga ma), namely, what is suitable to become the
entity of the particular object, that particular effect. It is the prior moment
of that. The path of seeing of a Solitary Victor, a Middling Realizer of
Suchness, arises after the completion of the Solitary Victor path of prepa-
ration that serves as its substantial cause.
The path of meditation is the effect of the path of seeing. The defini-
tion of “effect” is that which is helped, or that which is produced, or that
which is a subsequent arising. So a path of seeing is a clear realization of
the truth that has the path of preparation as its cause and the path of med-
itation as its effect.
The path of seeing of a Solitary Victor is a clear realization of the truth
included within the occasion of the path that newly directly realizes the
emptiness of apprehended-object and apprehending-subject as different
substantial entities. However, whatever is a Solitary Victor’s path of seeing
is not necessarily a direct realization of such non-duality. An example is
the mind wishing to attain the enlightenment of a Self-Enlightened One
(rang sang rgyas kyi byang chub), that is, this wish in the continuum of a
Solitary Victor on the path of seeing subsequent to meditative equipoise
(rang rgyal gyi mthong lam rjes thob pa'i rgyud). This is a “clear realiza-
tion of truth” (bden pa mngon rtogs) [the definition of a path of seeing],
but it is not directly realizing the truth (bden pa mngon sum du rtogs kyi
ma red).
The same is true of Hearers and Bodhisattvas. For instance, the altru-
istic mind-generation in the continuum of one on the Great Vehicle path of
seeing of subsequent attainment is a mind that is a Great Vehicle clear re-
alization of the truth (theg chen gyi bden pa mngon rtogs). Why? Because
it is included within the paths on the occasion of newly realizing a truth
that was not realized previously;a however, the Great Vehicle altruistic
mind-generation does not itself directly realize emptiness.
a
stong nyid la sngar ma rtogs pa’i gsar du rtogs pa’i gnas skabs kyi bsdus pa red.
Similarly, according to Lo-sel-ling, there would be a mind in the con-

tinuum of a Hearer on the path of seeing at the point of subsequent attain-
ment (nyan thos mthong lam rjes thob pa’i rgyud kyi) wishing to attain a
Hearer’s liberation, the Hearer path of no-more-learning. It is a Hearer’s
clear realization of the truth because it is a path included within the occa-
sion of having newly and directly realized the selflessness of the person
that was never before directly realized. However, this mind in the contin-
uum of a Hearer on the path of seeing at the point of subsequent attainment
that is wishing for liberation is not itself directly realizing selflessness.
2) DIVISIONS
When [Solitary Victor paths of seeing] are divided, there
are three: Solitary Victor paths of seeing that are pristine
wisdoms of meditative equipoise, that are pristine wis-
doms of subsequent attainment, and Solitary Victor paths
of seeing that are neither of those two [that is, neither pris-
tine wisdoms of meditative equipoise nor pristine wis-
doms of subsequent attainment]. If the first, [Solitary Vic-
tor paths of seeing that are pristine wisdoms of meditative
equipoise], are divided, there are two: uninterrupted paths
and paths of release.a
གཉིས་པ་[ད ེ་བ་]ནི། [རང་ ལ་གྱི་མཐོང་ལམ་]དེ་ལ་ད ེ་ན།
རང་ ལ་གྱི་མཐོང་ལམ་མཉམ་བཞག་ཡེ་ཤེས། ེས་ཐོབ་
ཡེ་ཤེས། [མཉམ་བཞག་ཡེ་ཤེས་དང་། ེས་ཐོབ་ཡེ་ཤེས་]དེ་གཉིས་
གང་ ང་མ་ཡིན་པའི་རང་ ལ་གྱི་མཐོང་ལམ་དང་
ག མ་ཡོད། དང་པོ་[རང་ ལ་གྱི་མཐོང་ལམ་མཉམ་བཞག་ཡེ་
ཤེས་]ལ་ད ེ་ན། བར་ཆད་མེད་ལམ་དང་། མ་གྲོལ་ལམ་
a
Lo-sang-gyal-tshan offered the following reason for the Solitary Victor division of pris-
tine wisdoms of meditative equipoise of the path seeing being just two-fold, rather than
three-fold as in the case of Hearers and Bodhisattvas: The main of Solitary Victors is the
Rhinoceros-like Solitary Victor, and for them there is no third type of meditative equipoise
of the path of seeing because they pass through the paths of preparation, seeing, and
meditation in one session, without rising from it. They do not attain the uninterrupted path,
the path of release, and then later re-enter meditation on that same emptiness. See below,
166-167 for more discussion of different types of Solitary Victors and their modes of
progress.
གཉིས་ཡོད།
3) SYNONYMS
“Solitary Victor path of seeing,” “Solitary Victor clear re-
alization of the truth,” and “exalted knower in the contin-
uum of a Solitary Victor on the path of seeing” are synon-
ymous equivalents. For the other points, apply the same
pattern as previously.a
ག མ་པ་[མིང་གི་ མ་གྲངས་]ནི། རང་ ལ་གྱི་མཐོང་ལམ།
རང་ ལ་གྱི་བདེན་པ་མངོན་ ོགས། རང་ ལ་མཐོང་
ལམ་པའི་ ད་ཀྱི་མཁྱེན་པ་ མས་དོན་གཅིག་མིང་གི་
མ་གྲངས་སོ། །གཞན་ མས་རིགས་འགྲེ།
[4) MODE OF GENERATION]
According to the Yogic Middle Way Autonomists, a Soli-
tary Victor’s uninterrupted path and path of release both
have the aspect of an emptiness of duality.
ལ་འ ོར་ ོད་པའི་ད ་མ་རང་ ད་པ་ ར་ན། རང་
ལ་གྱི་བར་ཆད་མེད་ལམ་དང་ མ་གྲོལ་ལམ་གཉིས་
གཉིས་ ངོ ་གི་ མ་པ་ཅན་ཡིན་ཞིང་།
In the Yogic Middle Way Autonomy system, the emptiness of duality, that
is to say, the emptiness of a difference of entity between apprehended-
object and apprehending-subject, is the main object of meditation by a Sol-
itary Victor. And this is the “aspect” of both the uninterrupted path and the
path of release. The conception of apprehended-object and apprehending-
subject as different substantial entities is more difficult to abandon than
a
Lo-sang-gyal-tshan took this sentence as indicating that the mode of generation of the
Solitary Victor path of seeing should be understood to be basically the same as that of
Hearers described previously. See above, 113. Then the next sentence describes the one
difference between the paths of seeing of Hearer and Solitary Victors, which is the object
being realized. The following header was added since the basic outline given previously
had four parts.
the afflictive obstructions—the conception of the person as substantially

existent or self-sufficient—and is less difficult to abandon than the ob-
structions to omniscience—the conception of phenomena as truly existent.
Therefore, the emptiness of apprehended-object and apprehending-subject
as different entities is posited as a coarse obstruction to omniscience, and
the abandonment that is the state of having abandoned the conception of
apprehended-object and apprehending-subject as different substantial en-
tities is the main object of attainment sought by Solitary Victors. Hence,
in this system the main objects of meditation of Hearers and Solitary Vic-
tors are different.
In systems other than [the Yogic Middle Way Autono-
mists], it must be asserted that those [the uninterrupted
paths and paths of release of Solitary Victors] have the
aspect of the subtle selflessness of the person.
[ ལ་འ ོར་ ོད་པའི་ད ་མ་རང་ ད་པ་]དེ་ལས་གཞན་
མས་ཀྱི་
གས་ལ་གང་ཟག་གི་བདག་མེད་ ་མོའི་ མ་པ་ཅན་ ་
འདོད་དགོས་སོ། །
That is to say, in systems other than the Yogic Middle Way Autonomists,
such as Mind-Only, Sūtra Middle Way Autonomy, or any others.
A Solitary Victor is distinguished from a Hearer by six features: line-
age; abiding; manner of progress on the path; manner of actualizing the
fruit; manner of amassing the collections; and movement.a
From the viewpoint of lineage, Solitary Victors have sharper faculties
than Hearers; from the viewpoint of thought, their thought is less vast than
that of Bodhisattvas. Thus, from the viewpoint of lineage, they are superior
to Hearers and inferior to Bodhisattvas.
There are two types of Solitary Victor: rhinoceros-like Solitary Victors
(bse ru lta bu’i rang rgyal) and congregating Solitary Victors (tshogs
spyod kyi rang rgyal). The rhinoceros-like Solitary Victors do not abide
with other companions but stay alone in isolated places. Congregating Sol-
itary Victors, during their paths of learning, do abide with others—Hearers
and other companions; however, when explaining paths of Solitary Vic-
tors, they are main explained in terms of the rhinoceros-like, who are taken
as chief.
There are three modes of progress on the path for Solitary Victors.
a
rigs, gnas pa, lam bgrod tshul, ’bras bu mngon du byed tshul, tshogs bsags tshul, rgyu
ba.
The first is that of rhinoceros-like Solitary Victors, who, except for the
small and medium paths of accumulation, do not accompany or depend
upon a Supreme Emanation Body,a or Hearers, or others. This means that
from the great path of accumulation through the paths of preparation, see-
ing, meditation, and no-more-learning they stay alone, not depending upon
others.
Within the congregating Solitary Victors, there are two types. The first
represents the second mode of procedure; these persons do depend upon
others—Hearers, Superior Emanation Bodies, and so forth, for generation
of the path of preparation, but not for generating the path of seeing and
beyond. The second type within congregating Solitary Victors represents
the third mode of procedure; these persons do depend upon Hearers, Su-
perior Emanation Bodies, and so forth, for the generation of the path of
seeing, but not for the generation of the paths of meditation and no-more-
learning.
All three are similar in that when, in their last lifetime, they actualize
the fruit of Foe Destroyer, they do not depend upon the instructions of
any other teacher. Their last lifetime in cyclic existence means the lifetime
in which they will attain the state of Foe Destroyer. In the lifetime prior to
that last lifetime just before dying, they plant three prayer petitions; they
say, “May I be reborn in a land where there are no Buddhas or Hearers.
May I be able to actualize the fruit of Foe Destroyer without depending
upon the instructions of another teacher. May I be able to teach the doctrine
to trainees without sounds but through physical gestures.”b Through the
force of those prayers, they are born in any of three continents as either a
male or a female and not in the lowest class—in a good class. The three
continents are Jambudvīpa (’dzam bu’i gling), Videha (lus ’phags po), and
Godanīya (ba lang spyod)—not in the northern continent, but in the south-
ern, eastern, or western continents.
Query: In their last lifetime, would they depend upon, say, a servant?
Response: I think not. Even if they did have a servant, they would not
talk to the servant. So most likely not. It is not like here, because they
would go out begging and then would eat whatever they got and would not
a
See the 70th Topic in Hopkins and Yi, Jam-yang-shay-pa’s Seventy Topics. Dan-ma-lo-
chö explains there: A supreme emanation body is one that tames trainees by way of show-
ing the twelve deeds: descent from the Joyous Pure Land, conception, birth, mastery of the
arts, sporting with the retinue, renunciation, asceticism, meditation under the tree of en-
lightenment, conquest of the array of demons, becoming a Buddha, turning the wheel of
doctrine, and nirvāṇa (passing away). Among the many activities, the supreme is that of
speech, and thus because this type of emanation body turns the wheel of doctrine for each
and every trainee who has the lot to receive it, it is called supreme.
b
sgra med lus kyi rnam ’gyur gyi sgo nas.
need to talk.
Next is the mode of amassing the collections. Solitary Victors accu-
mulate the collections of merit and wisdom for up to a hundred eons.
There are six objects that Solitary Victors are said to meditate upon:
the aggregates; constituents; sense-fields; truths; dependent-arising; and
the factual and non-factual.a They are skilled in these six.
Regarding the factual and the non-factual, that pleasurable effects
arise from accumulating virtuous causes and suffering arises from accu-
mulating non-virtuous causes are factual. The non-factual is the opposite
of that; for instance, that from accumulating virtuous causes, unpleasant
effects arise. Thus, Solitary Victors determine the factual and non-fac-
tual—what is true and what is not true—this being with regard to subtle
details of cause and effect, dependent-arising, and so forth. Mainly they
contemplate the operation and overcoming of cyclic existence by way of
the twelve links of dependent-arising.
The final difference is in terms of movement. When Solitary Victors
move about, such as going into a city for alms and so forth, they control
their bodies, senses, and mindfulness very carefully, and when teaching
those who make offerings to them, they do not use speech, but rather teach
doctrine with their bodies, showing miraculous deeds and the like.
d. Explaining Solitary Victor paths of

meditation
This has three parts: definition, divisions, and synonyms.
བཞི་པ་རང་ ལ་གྱི་ མོ ་ལམ་བཤད་པ་ལ། མཚན་ཉིད།
ད ེ་བ། མིང་གི་ མ་གྲངས་ག མ།
1) DEFINITION
A Solitary Victor’s subsequent clear realization which
arises after the completion of the Solitary Victor path
of seeing that serves as its substantial cause and occurs
prior to the generation of the Solitary Victor path of no-
more-learning that is its effect is the definition of a Soli-
tary Victor path of meditation.
དང་པོ་[མཚན་ཉིད་]ནི། རང་གི་ཉེར་ལེན་ ་ ར་པའི་རང་
a
phung po, khams, skye mched, bden pa, rten ’brel, gnas dang gnas ma yin pa.
ལ་གྱི་མཐོང་ལམ་ གོ ས་ ེས་ ་ ང་ཞིང༌། རང་གི་

འ ས་ ར་ ར་པའི་རང་ ལ་གྱི་མི་ ོབ་ལམ་མ་ ེས་
གོང་གི་རང་ ལ་གྱི་ སེ ་ལ་མངོན་ ོགས་དེ། རང་ ལ་
གྱི་ ོམ་ལམ་གྱི་མཚན་ཉིད།
With regard to the path of meditation, the path of seeing is its substantial
cause; in other words, the path of seeing was its prior substantial contin-
uum. “Solitary Victor path of seeing” means those paths included within
the level of a Solitary Victor’s newly and directly seeing the emptiness of
duality that was not realized previously. The path of meditation arises after
the completion of such a path of seeing, and is a Solitary Victor’s subse-
quent clear realization that occurs prior to the path of no-more-learning
that is its effect, that is produced by it, that occurs in its subsequent mo-
ments, this being the Solitary Victor’s wisdom of extinction and wisdom
of non-production again.
2) DIVISIONS
When these [paths of meditation of Solitary Victors] are
divided, there are Solitary Victor paths of meditation that
are pristine wisdoms of meditative equipoise and those
that are pristine wisdoms of subsequent attainment.
གཉིས་པ་[ད ེ་བ་]ནི། [རང་ ལ་གྱི་ ོམ་ལམ་]དེ་ལ་ད ེ་ན།
རང་ ལ་གྱི་ ོམ་ལམ་མཉམ་བཞག་ཡེ་ཤེས་དང་ ེས་
[11b]
ཐོབ་ཡེ་ཤེས་གཉིས་ཡོད།
The former are cases of being in meditative equipoise on the emptiness of
a difference of entity between apprehended-object and apprehending-sub-
ject, with the pristine wisdom and that emptiness being like water poured
into water. The latter are states of subsequent attainment attained when
they rise from that meditative equipoise.
Within the first, [Solitary Victor paths of meditation that
are pristine wisdoms of meditative equipoise] there are
nine cycles of the path of meditation—for there are the
three small cycles, the three medium cycles, and the three
big cycles.
དང་པོ་[རང་ ལ་གྱི་ ོམ་ལམ་མཉམ་བཞག་ཡེ་ཤེས་]ལ་ མོ ་ལམ་

ོར་དགུ་ཡོད་དེ། ང་ ་ ོར་ག མ། འ ིང་ རོ ་ག མ།
ཆེན་པོ་ རོ ་ག མ་ཡོད་པའི་ ིར།
The small of the small, medium of the small, and big of the small are the
three small cycles of a Solitary Victor path of meditation. The small of the
medium, medium of the medium, and big of the medium are the three me-
dium cycles of a Solitary Victor path of meditation. The small of the big,
medium of the big, and big of the big are the three big cycles.
3) SYNONYMS
“Solitary Victor path of meditation,” “Solitary Victor sub-
sequent clear realization,” and “exalted knower in the
continuum of one on the Solitary Victor path of medita-
tion” are synonymous equivalents.
ག མ་པ་[མིང་གི་ མ་གྲངས་]ནི། རང་ ལ་གྱི་ མོ ་ལམ།
རང་ ལ་གྱི་ ེས་ལ་མངོན་ གོ ས། རང་ ལ་ ོམ་ལམ་
པའི་ ད་ཀྱི་མཁྱེན་པ་ མས་དོན་གཅིག་མིང་གི་ མ་
Next is the path of no-more-learning which is so called because, in terms
of the paths of that vehicle, there are no higher paths; hence, one does not
need to strive to attain higher paths of that vehicle.
e. Explaining Solitary Victor paths of no-

more-learning
A Solitary Victor’s exalted knower that has aban-
doned all conceptual consciousnesses conceiving the
apprehended to be external objects is the definition of
a Solitary Victor path of no-more-learning.
་པ་རང་ ལ་གྱི་མི་ ོབ་ལམ་བཤད་པ་ནི། ག ང་བ་ ི་
རོལ་དོན་ ་འཛིན་པའི་ ོག་པ་མ་ ས་པར་ ངས་པའི་
རང་ ལ་གྱི་མཁྱེན་པ་དེ་རང་ ལ་གྱི་མི་ ོབ་ལམ་གྱི་

མཚན་ཉིད།
“Apprehended” (gzung ba) refers to objects apprehended. “Conceiving ex-
ternal objects” means conceiving external objects not to be established
through the power of the activation of latencies that are with an inner con-
sciousness, but to be established as a different entity from the valid cogni-
tion that apprehends it. This is not saying that in general there are no ob-
jects that are different substantial entities; rather, it is saying that there is
no object that is a different substantial entity from the valid cognition that
apprehends it. Former and later moments are different substantial entities;
the consciousnesses of different people are different substantial entities,
but there is no object that is a different substantial entity from the valid
cognition that apprehends it. Thus, in the Mind Only system, all phenom-
ena are of the entity (bdag nyid) (or nature, or selfhood) of the mind.
The attainment of the Solitary Victor path of no-more-learning means
that, over the nine cycles of the path of meditation, the person has com-
pletely gotten rid of all forms of that conception. From among the two,
artificial and innate, not just the artificial but also the innate have been
utterly removed leaving no remainder whatsoever. Such an exalted knower
is called a Solitary Victor path of no-more-learning.
When [Solitary Victor paths of no-more-learning are] di-
vided, there are two: Solitary Victor paths of no-more-
learning of those who previously had the realizations of
rhinoceros-like Solitary Victors…
[རང་ ལ་གྱི་མི་ ོབ་ལམ་ལ་]ད
་ེ ན། བསེ་ ་ ་ འི་ ོགས་པ་
ནོ ་ ་སོང་བའི་རང་ ལ་གྱི་མི་ ོབ་ལམ་དང༌།
This means that while on the paths of learning the person had previously
actualized the paths of a rhinoceros-like Solitary Victor, so that they have
now actualized such a path of no-more-learning.
and Solitary Victor paths of no-more-learning of those
who previously had the realizations of a congregating Sol-
itary Victor.
For other points, apply the same pattern [as previ-
ously].
ཚགས་ དོ ་ཀྱི་ ོགས་པ་ ོན་ ་སོང་བའི་རང་ ལ་གྱི་མི་
ོབ་ལམ་གཉིས་ཡོད། གཞན་ མས་རིགས་འགྲེ།

The second refers to those Solitary Victors who depended on others for the
generation of the path of preparation and those who also depended on oth-
ers for the generation of the path of seeing.
“For other points, apply the same pattern,” indicates that one can carry
over what was explained before about Hearers.
5. Great Vehicle Paths
C. EXPLANATION OF GREAT VEHICLE PATHS

This has two parts: a general indication of the five paths
and explaining in detail a presentation of the ten grounds.
ག མ་པ་ཐེག་ཆེན་གྱི་ལམ་བཤད་པ་ལ། ལམ་ ་ ིར་
བ ན་པ་དང༌། ས་བ འི་ མ་བཞག་ ེ་ ག་ ་བཤད་
པ་གཉིས།
1. General indication of the five paths
[This has five parts:] definition, divisions, synonyms, et-
ymologies, and explaining the meanings of the individual
divisions.
དང་པོ་[ལམ་ ་ ིར་བ ན་པ་]ལ། མཚན་ཉིད། ད ེ་བ།
མིང་གི་ མ་གྲངས། ་བཤད། ེ་བ་སོ་སོའི་དོན་བཤད་
པའོ། །
a. Definition
A Great Vehicle exalted knower included either within
that which causes progress to the Great Vehicle enlight-
enment or within having progressed to the [Great Ve-
hicle enlightenment] is the definition of a Great Vehicle
path.
དང་པོ་[མཚན་ཉིད་]ནི། ཐེག་ཆེན་གྱི་ ང་ བ་ ་བགྲོད་
པར་ ེད་པའམ། [ཐེག་ཆེན་གྱི་ ང་ བ་]དེར་བགྲོད་ཟིན་པ་
གང་ ང་གིས་བ ས་པའི་ཐེག་ཆེན་གྱི་མཁྱེན་པ་དེ། ཐེག་

ཆེན་གྱི་ལམ་གྱི་མཚན་ཉིད།
“That which causes progress to the Great Vehicle enlightenment” refers to
the Bodhisattva paths, and that which has already “progressed to the Great
Vehicle enlightenment” refers to the paths in the continuum of a Buddha
Superior.
Query: How can the exalted knowers in the continuum of a Buddha be
called paths?
Response: Even though Buddhas do not engage in attaining qualities
not already attained and do not strive to fulfill qualities that have not been
fulfilled, once Buddhas have actualized the fruit, they engage in many ac-
tivities to bring about others’ welfare, enter into meditative equipoise, and
so forth. Just as we have to walk to come to this building and still have to
walk once we come inside, so the exalted knowers in the continuum of a
Buddha are also called paths.
To explain a bit about the terminology of “Great” and “Lesser” Vehi-
cles, Hearers and Solitary Victors have a “Lesser Vehicle” because they
cherish themselves and, not being able to help others much, neglect the
welfare of others. For instance, if an official in the government does not
look after the welfare of the people (mi mang) but only after his own wel-
fare, that is not considered to be good; it is considered to be low, or lesser.
“Lesser” means that it is not superior.
Bodhisattvas are said to be of the Great Vehicle, to be Mahāyānists,
not because of external qualities such as size, but because of the vastness
of their thought—because a Bodhisattva is thinking that he or she must
attain the state of Buddhahood in order to free all sentient beings through-
out space from suffering and establish them all in happiness. Prior to free-
ing all sentient beings from suffering and establishing them in happiness,
it is necessary to free oneself from all suffering and establish oneself in the
greatest happiness; thus, when the Bodhisattva examines to determine who
has such capacity, in what state one has the capacity to free all sentient
beings from suffering and to establish them all in happiness, he or she de-
termines that only a Buddha has this capacity and hence decides definitely
to attain Buddhahood for the sake of all sentient beings.
Thinking of this, Maitreya says in the Ornament for the Clear Reali-
zations (I.18ab), “Mind-generation is the wish for complete, perfect en-
lightenment for the sake of others.”a An altruistic mind-generation has two
a
See Hopkins and Yi, Jam-yang-shay-pa’s Seventy Topics, I.18ab, where this line is dis-
cussed in detail.
Great Vehicle Paths 155
aspirations: it arises from its cause, which is an aspiration seeking the wel-
fare of others, and it is associated with an aspiration for one’s own enlight-
enment. Due to this, the vehicle of the Bodhisattva is called the “Great
Vehicle” because both the object of intent, which is the welfare of limitless
sentient beings, and the thought, which is a Bodhisattva’s seeking to es-
tablish all sentient beings in the state of Buddhahood in order to benefit
them all, are vast.
A Bodhisattva’s clear realization that serves as a pas-
sageway opening the opportunity for progressing to
the Great Vehicle liberation is the definition of a Bodhi-
sattva path.
ཐེག་ཆེན་གྱི་ཐར་པར་བགྲོད་པའི་གོ་ བས་ ་ེ ལ་ ་
ར་པའི་ ང་སེམས་ཀྱི་མངོན་ གོ ས་དེ། ང་སེམས་ཀྱི་
a
“Bodhisattva training,” “complete training in all aspects,”
“Great Vehicle achieving,” “achieving through armor,”
“Bodhisattva’s exalted knower,” and “Bodhisattva’s clear
realization” are synonymous equivalents.
ང་སེམས་ཀྱི་ ོར་བ། མ་ གོ ས་ ོར་བ། ཐེག་ཆེན་
གྱི་ བ་པ། གོ་ བ། ང་སེམས་ཀྱི་ མཁྱེན་པ། ང་ [12a] b
སེམས་ཀྱི་མངོན་ གོ ས་ མས་དོན་གཅིག་མིང་གི་ མ་
b. Divisions
When those [Great Vehicle paths] are divided, there are
five: Great Vehicle paths of accumulation, paths of prepa-
ration, paths of seeing, paths of meditation, and paths of
no-more-learning.
a
The 1999 TBRC bla brang (11b.6), and 1987 Lhasa Go-mang (10b.4) both read pa’i.
The Mundgod digital (12.13) reads ba’i.
b
The 1999 TBRC bla brang (10a.1) and 1987 Lhasa Go-mang (10b.5) have no shad here.
It has been added in accordance with the 2012 Mundgod digital (12.15).
གཉིས་པ་[ད ེ་བ་]ནི། [ཐེག་ཆེན་གྱི་ལམ་]དེ་ལ་ད ་ེ ན། ཐེག་

ཆེན་གྱི་ཚགས་ལམ། རོ ་ལམ། མཐོང་ལམ། མོ ་ལམ།
མི་ ོབ་ལམ་དང་ ་ཡོད།
c. Synonyms
“Great Vehicle path,” “Great Vehicle clear realization,”
and “Great Vehicle exalted knower” are synonymous
equivalents.
ག མ་པ་[མིང་གི་ མ་གྲངས་]ནི། ཐེག་ཆེན་གྱི་ལམ། ཐེག་
ཆེན་གྱི་མངོན་ ོགས། ཐེག་ཆེན་གྱི་མཁྱེན་པ་ མས་དོན་
གཅིག་མིང་གི་ མ་གྲངས་སོ། །
d. Etymologies
These can be known through inferring them from the for-
mer ones.a
བཞི་པ་ ་བཤད་པ་ནི། ་མ་ལ་དཔགས་ཏེ་ཤེས་པར་
འོ། །
Great Vehicle paths have seven greatnesses. As Mait-
reya’s Ornament for the Great Vehicle Sūtras (mdo sde
rgyan, mahāyānasūtrālaṃkāra) says:b “Greatness of ob-
ject of observation,
ཐེག་ཆེན་གྱི་ལམ་ མས་ཆེན་པོ་བ ན་དང་ ན་པ་ཡིན་
ཏེ། མདོ་ ེ་ ན་ལས། དམིགས་པ་ཆེ་བ་ཉིད་དང་ནི། །
The object of observation is vast. For instance, if one considers great com-
a
This is a reference back to the general explanation of “paths” given in Chapter Two,.
These etymologies can readily be adapted to be made specific for the Great Vehicle. See
67ff.
b
sde dge: TBRC W23703.123: 3-80, which is a PDF of: Delhi: Karmapae choedhey, Gyal-
wae sungrab partun khang, 1982-1985, 62.3-4.
passion, it observes all sentient beings and seeks to free them from all suf-
fering, be it the frights of cyclic existence or the frights of a state of solitary
peace.
“And similarly the two achievings,
དེ་བཞིན་ བ་པ་གཉིས་དག་དང་། །
This is the achieving that is the fulfillment of one’s own welfare, which is
the final abandonment, and the achieving that is the fulfillment of others’
welfare, which is the final realization.
“Pristine wisdom and the initiation of effort,
ཡེ་ཤེས་བ ནོ ་འ ས་ མོ ་པ་དང༌། །
Here “pristine wisdom” refers to the wisdom realizing the meaning of the
mode of subsistence (gnas lugs kyi don), emptiness. By way of understand-
ing—just as it is—with such wisdom that phenomena are primordially
pure, one initiates vast effort for the sequential cultivation of the paths.
In general, the term “pristine wisdom” is used for all paths, but here it
is preferable to take it as referring to the wisdom realizing emptiness. In
dependence on this wisdom realizing that phenomena are primordially
pure of true existence, one initiates effort to accumulate the vast collec-
tions of merit and wisdom for the sake of achieving Buddhahood, the com-
pletion of one’s own and other’s purposes. The main means for progress-
ing to Buddhahood is the wisdom realizing emptiness because the main
path is the pristine wisdom of meditative equipoise. Each of the uninter-
rupted paths acts as the antidote to its respective object of abandonment,
and after each of these one attains a path of release that is a state of having
abandoned its respective object of abandonment.
“Skill in method,
ཐབས་ལ་མཁས་པར་ ར་པ་དང་། །
The previous items had to do with the collection of pristine wisdom and
the wisdom realizing emptiness whereas this one indicates all paths in-
cluded within the factor of method, that is to say, great compassion, the
altruistic mind of enlightenment, great love, and so forth. They are very
skilled in all those paths that are included within the collection of merit
and, being skilled in method, are able to bring about the welfare of sentient
beings, knowing just what is appropriate to help each sentient being.
“The great achievement of the true [welfare of others],
ཡང་དག་འ བ་པ་ཆེན་པོ་དང༌། །
Because they are greatly skilled in means, they know how to teach other
sentient beings in accordance with their dispositions, thoughts, latent pre-
dispositions, and so forth and thus are able to greatly achieve the true wel-
fare of others. They teach thinking only of what will most greatly benefit
those they are teaching, not of themselves. For instance, when Bodhisatt-
vas explain doctrine to sentient beings, to those who need explanations by
way of many examples, many reasons, and many different divisions, they
explain it that way. If the person does not need very vast teaching or very
brief teaching but needs a medium variety, they set forth a medium mode.
There are also those who don’t like extensive explanations but need a brief
one; Bodhisattvas are also able to explain the doctrine in such a brief man-
ner. Thus, Bodhisattvas are able to achieve well the welfare of trainees of
great, medium, and small intellect.
There are two ways of determining who are of sharper or duller facul-
ties. There are those for whom just to begin to explain a topic is sufficient.
Because they can understand it all from just a little explanation, they are
very sharp. This is from the point of view of the practitioner. The medium
need more explanation, and the dull need vast explanations. This is one
system. The system I have been explaining above, however, is that the
sharpest can still understand what is being presented no matter how much
is explained. Such a person does not consider it to be difficult to learn more
and more, to learn a very extensive presentation. To those who become
confused when a lot is explained, a medium amount needs to be explained.
The person who becomes confused at even that amount is taught even less.
In this way, the One Hundred Thousand Stanza Perfection of Wisdom
Sūtra, which is the most extensive version, is taught to the sharpest; the
Twenty-five Thousand Stanza Sūtra is for the medium; the Eight Thousand
Stanza is for those of lesser intellect.
“The great activities of a Buddha,
སངས་ ས་འ ིན་ལས་ཆེན་པོ་ །ེ །
When one attains the state of Buddhahood in which all defects have been
removed and all auspicious attributes are possessed, one is a Buddha who
issues forth physical creations (sku’i bkod pa) in accordance with the needs
of sentient beings, be these in pure lands or in impure lands. One then
ceaselessly engages in activities of body, speech, and mind for the sake of
sentient beings until cyclic existence itself is emptied of sentient beings.
“Because it possesses these greatnesses, it is definitely

called the ‘Great Vehicle’.”
ཆེན་པོ་འདི་དང་ ན་པའི་ ིར། །ཐེག་ཆེན་ཞེས་ནི་ངེས་
པར་བ དོ ། །ཅེས་ག ངས་པ་ ར་རོ། །
One attains the name “Mahāyānist,” or “One of the Great Vehicle,” at the
point at which one develops the altruistic mind of enlightenment. There is
a statement in some texts that in order to generate the altruistic mind of
enlightenment in the mental continuum, one must have developed experi-
ence on the level of a state arisen from meditation. The reason for the usage
of this designation—that one must have experience that is “arisen from
meditation”—is that one must meditate repeatedly and for a long time in
order to generate the altruistic mind of enlightenment. This is called the
development of non-artificial experience.
However, there is also an explanation that in order to attain any state
that has “arisen from meditation,” it is necessary to have attained calm
abiding. What Tsong-kha-pa says in the Great Exposition of the Stages of
the Path (lam rim chen mo) to resolve this is that even though an altruistic
mind of enlightenment is not a state arisen from meditation in the technical
sense, since it is meditation, what contradiction is there in its being arisen
from meditation? If it were contradictory, then until a person had attained
a preparation (nyer bsdogs) for the first concentration, which is simultane-
ous with achieving calm abiding, there would not be any possibility of this
person’s having “meditation” [this being absurd].a
a
Lam rim chen mo / skyes bu gsum gyi nyams su blang ba’i rim pa thams cad tshang bar
ston pa’i byang chub lam gyi rim pa (Dharmsala, India: Tibetan Cultural Printing Press,
1964) 70.20-71.2. English translation: Great Treatise on the Stages of the Path to Enlight-
enment, vol. 1 (Snow Lion: Ithaca, N.Y., 2000), 111:
While mere familiarization with knowledge acquired through the wisdom of
study and reflection is indeed not a good quality that results from meditation,
how could this contradict familiarization as simply being equivalent to medita-
tion? If it did, then meditation would never be possible for an ordinary being who
had not attained access to the first meditative stabilization. For, the texts on
knowledge often explain that the process of entering a higher level from the level
of the desire realm creates a good quality that results from meditation, but there
is no such result of meditation [creation of a good quality] associated with the
desire realm itself.
Tsong-kha-pa’s point becomes more clear when commentary from the Four Interwoven
Annotations (The Lam rim chen mo of the incomparable Tsong-kha-pa, with the interlineal
notes of Ba-so Chos-kyi-rgyal-mtshan, Sde-drug Mkhan-chen Ngag-dbang-rab-rtan, ’Jam-
dbyangs-bshad-pa’i-rdo-rje, and Bra-sti Dge-bshes Rin-chen-don-grub, lam rim mchan
Hence, although there are two apparent explanations—one in which

one does need to have a state arisen from meditation and the other in which
one does not—in order to generate an altruistic mind of enlightenment in
the mental continuum, there is no contradiction, because the former is not
a technical use of the term “arisen from meditation.” This is because scrip-
tures speak of hell beings, animals, and so forth who generate the altruistic
mind of enlightenment without cultivating the nine states leading to calm
abiding and gaining calm abiding itself [which they cannot do]. Hence, the
statement that experience on the level of a state arisen from meditation is
needed to have developed an altruistic mind of enlightenment means that
“non-artificial experience” is needed rather than an actual state arisen from
meditation, because whoever has a state arisen from meditation [in its
technical sense] must also have generated calm abiding. Hence the term
“arisen from meditation” is here a case of using this term to indicate that
non-artificial experience has arisen.
The utterly essential (yod na med na gcig) root of the Great Vehicle
path is the altruistic mind of enlightenment. It is the door of entry to the
Great Vehicle.
e. Explaining the meanings of the individ-

ual divisions
་པ་ ེ་བ་སོ་སོའི་དོན་བཤད་པ་ལ།
The word dbye ba is present tense; phye ba is past tense and refers to di-
visions already made. The divisions here are the five paths. Kön-chog-jig-
bzhi sbrags ma/ mnyam med rje btsun tsong kha pa chen pos mdzad pa’i byang chub lam
rim chen mo’i dka’ ba’i gnad rnams mchan bu bzhi’i sgo nas legs par bshad pa theg chen
lam gyi gsal sgron [New Delhi: Chos-’phel-legs-ldan, 1972], vol.1., 68b.4-68b.6/146.4-
146.6) is added (annotations in brackets):
[Third, meditation and arisen from meditation differ:] Therefore, mere familiar-
ization with that very ascertainment by way of the wisdoms of hearing and of
thinking is indeed not arisen from meditation, but what contradiction is there in
its being meditation! If it were contradictory, then meditation would utterly not
occur in a common person who had not attained a preparation (nyer bsdogs) for
the first concentration because it is explained many times in the texts of manifest
knowledge (chos mngon pa, abhidharma) that states arisen from meditation do
not exist in those [levels of the Desire Realm] except for the case of generating
a state arisen from meditation when one enters into a high level in the level of
the Desire Realm [such as a one-pointed mind of the Desire Realm (’dod sems
rtse gcig pa) among the nine mental abidings, when pliancy is generated] in de-
pendence upon it.
may-wang-po has already made a division into the five paths; now he gives
an explanation of those divisions.
This has two parts: explaining the paths of common be-
ings and the paths of Superiors.
སོ་ ེའི་ལམ་དང་། འཕགས་པའི་ལམ་བཤད་པ་གཉིས།
Asaṅga’s Summary of Manifest Knowledge says, “What is a common be-
ing? One who has not attained the attributes of a Superior.”a This is a per-
son who has not attained a Superior path. A common being is also called
“one who looks nearby” (tshur mthong).
A Superior (’phags pa, ārya) is so called because one is elevated
above, or superior to (khyad par du ’phags pa) the levels of a common
being.
1) EXPLAINING THE PATHS OF COMMON BE-

INGS
A Bodhisattva’s exalted knower included within the
levels of engagement through belief is the definition of
a path of a Bodhisattva common being. When those [paths
of Bodhisattvas common beings] are divided, there are
two, Bodhisattva paths of accumulation and of prepara-
tion.
དང་པོ་[སོ་ ེའི་ལམ་བཤད་པ་]ནི། མོས་ ོད་ཀྱི་སས་བ ས་
པའི་ ང་སེམས་ཀྱི་མཁྱེན་པ་དེ། ང་སེམས་སོ་ ེའི་ལམ་
གྱི་མཚན་ཉིད། [ ང་སེམས་སོ་ ེའི་ལམ་]དེ་ལ་ད ེ་ན། ང་
སེམས་ཀྱི་ཚགས་ལམ་དང་ ོར་ལམ་གཉིས།
A) BODHISATTVA PATHS OF ACCUMULATION
mode of generation.
a
so so’i skyes bu gang zhes na ’phags pa’i chos ma thob pa’o. sde dge: TBRC W23703.
134: 89 – 241, which is a PDF of: Delhi: Karmapae choedhey, Gyalwae sungrab partun
khang, 1982-1985, 218.4. The full passage is: ’dod pa na spyod pa’i so so’i skye bo gang
zhe na/ gang ’dod pa’i khams su skyes par gyur la ’phags pa’i chos rnams ma thob pa’i
gang zag go//
དང་པོ་[ ང་སེམས་ཀྱི་ཚགས་ལམ་]ལ་མཚན་ཉིད། ད ེ་བ།

1' Definition
A Great Vehicle clear realization of doctrine is the def-
inition of a Great Vehicle path of accumulation.a
དང་པོ་[མཚན་ཉིད་]ནི། ཐེག་ཆེན་གྱི་ཆོས་མངོན་ ོགས་དེ།
ཐེག་ཆེན་གྱི་ཚགས་ལམ་གྱི་མཚན་ཉིད།
2' Divisions
When those [Great Vehicle paths of accumulation] are di-
vided, there are three: great, medium and small.
གཉིས་པ་[ད ེ་བ]ནི། [ཐེག་ཆེན་གྱི་ཚགས་ལམ་]དེ་ལ་ད ེ་ན།
ཆེ་འ ངི ་ ང་ག མ་ཡོད།
Remember the explanation that was given at the time of the presentation
of the Hearer path of accumulation, of these three done in terms of one
person and done in terms of different types of consciousness. [The same
applies here.]b
3' Synonyms
“Great Vehicle concordance with a portion of liberation,”
“Great Vehicle path of accumulation,” and “Great Vehicle
clear realization of doctrine” are synonymous equiva-
lents.
ག མ་ པ་[མིང་གི་ མ་གྲངས་]ནི། ཐེག་ཆེན་གྱི་ཐར་པ་ཆ་
[12b]
མ ན། ཐེག་ཆེན་གྱི་ཚགས་ལམ། ཐེག་ཆེན་གྱི་ཆོས་
a
Notice that Kön-chog-jig-may-wang-po has made a shift from speaking about Bodhi-
sattva path of accumulation to using the wording Great Vehicle path of accumulation.
The two are equivalent. From this point on he uses only “Great Vehicle.”
b
See Chapter Three, 89.
མངོན་ ོགས་ མས་དོན་གཅིག་མིང་གི་ མ་གྲངས་སོ། །

Here, one can give a different etymology for the Great Vehicle path of
accumulation than that which was given for the Hearer path of accumula-
tion because in the Great Vehicle one must accumulate the collections of
merit and wisdom for three periods of countless eons in order to attain
Buddhahood. Thus, at this point one is beginning the accumulation of the
collections for the first period of countless eons. The accumulation of the
collections for the first period of countless eons is done over the path of
accumulation, the path of preparation, and the first ground. The rest of the
impure grounds, the second through the seventh grounds, are the time of
accumulation for the second set of countless eons. The third is done over
the three pure grounds, the eighth, ninth, and tenth.
For the etymologies of these, apply the same pattern as
previously.
་བཤད་ནི་ ་མ་དང་རིགས་འགྲེའོ། །
4' Mode of generation
Initial generation of a Great Vehicle mind-generation and
entry to the Great Vehicle path of accumulation are simul-
taneous. For, when non-artificial experience arises with re-
gard to an awareness seeking unsurpassed enlightenment
for others’ welfare, one must be posited as having entered
the Great Vehicle path of accumulation.
བཞི་པ་ ེ་ ལ་ནི། ཐེག་པ་ཆེན་པོའི་སེམས་བ ེད་དང་
པོར་ ེས་པ་དང༌། ཐེག་ཆེན་ཚགས་ལམ་ ་ གས་པ་
ས་མཉམ་ ེ། གཞན་དོན་ ་ ་མེད་ ང་ བ་དོན་
གཉེར་གྱི་ ་ོ ལ་བཅོས་མིན་གྱི་ ངོ ་བ་ཐོན་པ་ན་ཐེག་ཆེན་
གྱི་ཚགས་ལམ་ ་ གས་པར་འཇོག་དགོས་པའི་ ིར།
“For others’ welfare” means for the sake of establishing all other sentient
beings in the state of a non-abiding nirvāṇa. “Unsurpassed enlightenment”
is so called because there is no enlightenment higher. This is the state of
Buddhahood that is the final object of attainment, in which one has the
ultimate of abandonments and of realizations.
What is unsurpassed enlightenment? It is the wisdom body of attrib-

utes (ye shes chos sku) that realizes all the different types of objects of
knowledge. And it is the complete enjoyment body (long spyod rdzogs pa’i
sku) and emanation body (sprul sku) that possess this wisdom in their con-
tinuums. These are what is called “enlightenment.”
One cultivates slowly over time the intention, “If I could only attain
the two form bodies,” and whenever non-artificial experience arises with
regard to it, at that time one enters the Great Vehicle path of accumulation.
In brief, whenever one generates the precious altruistic mind of enlighten-
ment in one’s continuum, then one has entered among Mahāyānists, those
of the Great Vehicle.
B) GREAT VEHICLE PATHS OF PREPARATIONa

mode of generation.
གཉིས་པ་ཐེག་ཆེན་གྱི་ ོར་ལམ་ལ། མཚན་ཉིད། ད ེ་བ།
1' Definition
A Great Vehicle clear realization of the meaning is the
definition of a Great Vehicle path of preparation.
དང་པོ་[མཚན་ཉིད་]ནི། ང་སེམས་ཀྱི་དོན་མངོན་ ོགས་
དེ། ཐེག་ཆེན་ ོར་ལམ་གྱི་མཚན་ཉིད།
2' Divisions
When those [Great Vehicle paths of preparation] are di-
vided, there are four: heat, peak, forbearance, and su-
preme mundane quality. Each of those–[heat, peak, for-
bearance, and supreme mundane quality–is divided into]
three—small, medium and great—making twelve.
a
Kön-chok-jig-may-wang-po has deviated here from his original outline, according to
which this section should have been “Explaining the Bodhisattva path of preparation.”
The meaning is unchanged, but he has shifted his wording to Great Vehicle and uses the
revised wording throughout the following section.
གཉིས་པ་[ད ེ་བ་]ནི། [ཐེག་ཆེན་ ོར་ལམ་]དེ་ལ་ད ེ་ན། ོད།

ེ་མོ། བཟོད་པ། ཆོས་མཆོག་བཞི། [ ོད། ེ་མོ། བཟོད་པ། ཆོས་
མཆོག་]དེ་རེ་རེ་ལ་ ང་འ ིང་ཆེན་པོ་ག མ་ག མ་ ེ་
བ ་གཉིས་ཡོད།
3' Synonyms
“Great Vehicle path of preparation,” “Great Vehicle con-
cordance with a portion of definite discrimination,” “Great
Vehicle limb of definite discrimination,” and “Great Vehi-
cle clear realization of the meaning” are synonymous
equivalents.a
ག མ་པ་[མིང་གི་ མ་གྲངས་]ནི། ཐེག་ཆེན་གྱི་ རོ ་ལམ།
ཐེག་ཆེན་གྱི་ངེས་འ དེ ་ཆ་མ ན། ཐེག་ཆེན་གྱི་ངེས་
འ ེད་ཡན་ལག ཐེག་ཆེན་གྱི་དོན་མངོན་ གོ ས་ མས་
དོན་གཅིག་མིང་གི་ མ་གྲངས་སོ། །
4' Mode of generation
If this is treated in terms of those whose lineage is definite
in the Great Vehicle from the very beginning, who have
not previously gone on a lower path, the initial attainment
of special insight observing emptiness and entry into the
a
In commentary on the 3rd Topic in Hopkins and Yi, Jam-yang-shay-pa’s Seventy Topics,
Dan-ma-lo-chö explains the meaning of the latter three of these terms:
The path of preparation is also called a “clear realization of the meaning” because
one is realizing emptiness mainly by way of a meditative stabilization that is a
union of calm abiding and special insight. A path of seeing is called “definite
discrimination” (nges ’byed) because one is seeing emptiness directly, and the
path of preparation is called the “limb of definite discrimination” because the
meditative stabilization that is a union of calm abiding and special insight is like
a part of that. Also, because of being concordant with or partially similar to (cha
mthun) this discrimination for the same reason, it is called concordance with a
portion of definite discrimination (nges ’byed cha mthun), that is, partially con-
cordant with the path of seeing.
Great Vehicle path of preparation are simultaneous.

བཞི་པ་ ེ་ ལ་ནི། དམན་ལམ་ ནོ ་ ་མ་སོང་བར་དང་
པོ་ཉིད་ནས་ཐེག་ཆེན་ ་རིགས་ངེས་པའི་དབང་ ་ ས་
ན། ངོ ་ཉིད་ལ་དམིགས་པའི་ ག་མཐོང་དང་པོར་ཐོབ་
པ་དང་ཐེག་ཆེན་གྱི་ རོ ་ལམ་ ་ གས་པ་ ས་མཉམ་ལ།
Those who have previously gone on a lower path refers to those who enter
the Hearer or Solitary Victor path, complete that path, and attain the fruit
of Foe Destroyer; subsequent to this, exhorted by teachings from a Bud-
dha, they enter into the Great Vehicle path. It does not refer to those who
have generated, for instance, the path of accumulation or preparation of a
Hearer or Solitary Victor, for they have not generated a union of calm abid-
ing and special insight realizing emptiness. As for the path of seeing of a
Hearer or Solitary Victor, there is no one who has attained either of those
who does not go on to become a Foe Destroyer in that vehicle.
Hence the discussion here is not in terms of those who have completed
the Lesser Vehicle path and then switch over to the Great Vehicle, but ra-
ther is about those whose lineage is definite in the Great Vehicle from the
very beginning. “From the very beginning” means from even before en-
tering the path. So this refers to someone who before entering the Great
Vehicle path has proceeded in the usual manner of developing great com-
passion, then generating the altruistic aspiration to enlightenment, and
then entering the Great Vehicle path of accumulation.
If this is treated in accordance with those who have previ-
ously been on a lesser path, (1) new attainment of the spe-
cial capacity to overcome the manifest conception of af-
flicted objects and (2) entry into the Great Vehicle path of
preparation are simultaneous.
དམན་ལམ་ ོན་ ་སོང་བ་ ར་ན་ཀུན་ནས་ཉོན་མོངས་
ག ང་ ོག་མངོན་ ར་འཇོམས་པའི་ ས་པ་ཁྱད་པར་
ཅན་གསར་ ་ཐོབ་པ་དང་ཐེག་ཆེན་གྱི་ ོར་ལམ་ ་
གས་ པ་ ས་མཉམ་པ་ཡིན་ནོ། །
[13a]
A follower of the Lesser Vehicle who has special insight observing emp-
tiness would not have this special capacity. The reason for this is that the
manifest conception of afflicted objects (kun nas nyon mongs gzung rtog
mngon gyur pa) refers to the conception of the true existence of objects,
and this is an obstruction to omniscience.a A follower of the Lesser Vehicle
is not striving mainly to overcome the obstructions to omniscience, but is
mainly striving to overcome the afflictive obstructions. Because the ob-
structions to omniscience are more difficult to abandon, a follower of the
Lesser Vehicle is not capable of overcoming the manifest artificial concep-
tion of true existence of afflicted objects [and has to develop this capacity
in order to reach the level of the Great Vehicle path of preparation].
Lo-sang-gyal-tshan:b Those who have previously been on a lesser path
have extensive experience with one-pointed meditation on the self-
lessness of the person and have already attained a pristine wisdom of
meditative equipoise and a union of calm abiding and special insight
observing this. Having entered into the Great Vehicle, they have to
shift their object of meditation to emptiness, the subtle selflessness of
phenomena, but the mode of meditation is the same as what they have
already practiced, and hence this is easier for them than if they were
just beginning to meditate on selflessness. It is like the way it is easier
to learn to drive a big truck if you already know how to drive a car,
than if you are starting to learn on a big truck from the very beginning.
Hence, those who have completed the Hearer path meditating on the
selflessness of the person quickly achieve a union of calm abiding and
special insight observing emptiness. Nonetheless, this alone is not suf-
ficient for them to progress to the path of preparation. They still need
to meditate again and again with great force on emptiness until, from
among the four artificial conceptions, they are able to overcome the
manifest conception of afflicted objects.
a
Dan-ma-lo-chö explains these in detail in commentary on “Features such as object of
observation, aspect, and so forth [of paths of preparation]” in Hopkins and Yi, Jam-yang-
shay-pa’s Seventy Topics:
The conception of true existence is of two varieties—artificial (kun btags) and
innate (lhan skyes). The artificial conception of true existence, as well as its
seeds, is entirely and forever abandoned by the path of seeing. The artificial con-
ception of true existence has four divisions, and even though artificial concep-
tions are actually abandoned by the path of seeing, one attains the capacity to
suppress their manifest form on the path of preparation.
Capacity to suppress the manifest forms of these four “conceptions” also serves as a way
of delineating the divisions of the path of preparation in the Great Vehicle. See below, 170-
175.
b
Oral communication, 23 January, 2013.
Whena a Bodhisattva who has not previously been on the lesser path at-
tains the path of release of the path of seeing, he or she has abandoned the
artificial obstructions to omniscience, the artificial conception of true ex-
istence. Along with that, he or she has automatically abandoned the artifi-
cial afflictive obstructions, the artificial conception of self. No special ef-
fort is required. When the more difficult are abandoned, the less difficult
are abandoned along with them.
There are differences in the four levels of the path of prep-
aration, heat and so forth. The non-conceptual pristine
wisdom of the path of seeing is a path like fire, and the
initial generation of a path that is similar to heat in that it
is a prior sign of the generation of that [fire] is called the
“heat path of preparation.”
རོ ་ལམ་ དོ ་སོགས་བཞིའི་ཁྱད་པར་ཡང་ཡོད་དེ།
མཐོང་ལམ་ མ་པར་མི་ ོག་པའི་ཡེ་ཤེས་ནི་མེ་ ་ འི་
ལམ་ཡིན་ལ། དེ་ ེ་བའི་ ་ ས་ ་ ོད་དང་མ ངས་པའི་
ལམ་དང་པོར་ ེ་བ་ལ་ ོར་ལམ་ དོ ་ཅེས་བ དོ ་དོ། །
The path of seeing is so called because one is directly seeing the status of
the truth. It is non-conceptual because (1) it is free from apprehending
signs (mtshan ’dzin dang bral ba), that is, free from the conception of true
existence and (2) it is free from being a conceptual knower apprehending
in a manner suitable for the association of a sound-generality and a mean-
ing-generality. Such a non-conceptual pristine wisdom is a yogic direct
perceiver, and when it is a non-conceptual pristine wisdom of the path of
seeing, it is a path that is like a fire. Prior to the generation of such a non-
conceptual pristine wisdom that is like fire, there has to be a prior sign
(snga ltas) that it is coming.
There are cases of the severance of any of the roots of
virtue through the force of anger and so forth on the heat
path of preparation and below, but, from the point of hav-
ing attained the peak path of preparation, there is no sev-
erance of any roots of virtue due to the force of those [that
is, due to anger and so forth]. Because of having reached
the peak of fluctuation of roots of virtue, it is called the
peak path of preparation.
a
From this point, the explanation returns to that given by Dan-ma-lo-chö.
རོ ་ལམ་ དོ ་མན་ཆད་ ་ཁོང་ཁྲོ་སོགས་ཀྱི་དབང་གིས་

དགེ་ ་གང་ཡང་ ང་བ་ཆད་པ་ཡོད་ལ། རོ ་ལམ་ ེ་མོ་
ཐོབ་པ་ནས་བ ང་ ེ་[ཁོང་ཁྲོ་སོགས་]དེའི་དབང་གིས་དགེ་
་ཅི་རིགས་ཆད་པ་མེད་ཅིང་། དགེ་བའི་ ་བ་གཡོ་བའི་
ེ་མོར་སོན་པས་ན་ ོར་ལམ་ ེ་མོ་ཞེས་བ དོ ་དོ། །
Through the force of anger, wrong views, and so forth, virtuous roots are
overcome (bcom), not a permanent annihilation but a severance of virtuous
roots such that they lose their capacity to produce effects. This can occur
on the path of accumulation and on the heat path of preparation, but from
the peak path of preparation, one has reached a “peak” beyond which such
severance can no longer occur.a At this point strong anger and so forth
cannot be generated. Anger can still be generated, but not in a form strong
enough to overcome roots of virtue. The peak of fluctuation is the peak
beyond the fluctuation of the roots of virtue.
Also [this is called the peak path of preparation] because
it is said that at this point one has attained a nirvāṇa that
is a passing beyond the sorrow of the severance of virtu-
ous roots.b
[ ོར་ལམ་ ེ་མོ་]འདིར་དགེ་ ་ཆད་པའི་ ང་འདས་ཀྱང་
ཐོབ་པར་ག ངས་པའི་ ིར།
One has attained a non-analytical cessation (so sor brtags min gyi ’gog pa)
a
Lo-sang-gyal-tshan added that discussion of the meaning of “severance” (chad pa) in
general and in this context of the Bodhisattva grounds can be found in Tsong-kha-pa’s
Extensive Explanation of (Chandrakīrti’s) “Supplement to (Nāgārjuna’s) ‘Treatise on the
Middle’”: Illumination of the Thought (dgongs pa rab gsal) in the discussion of the per-
fection of patience beginning under the heading of “Meaning of the text on the unsuitability
of anger due to its destroying virtue accumulated over a long time.” For an English trans-
lation, see Compassion in Tibetan Buddhism (Ithaca, N.Y.: Snow Lion Publications, 1980),
208-216.
b
Note that here and in the following passage the term “passing beyond sorrow,” (myang
’das, nirvāṇa) is used much earlier than the actual nirvāṇa. Lo-sang-gyal-tshan explained
that of the two explanations given for the meaning of peak, the first shows what one has
left behind when reaching a “peak” that is beyond the severance of virtuous roots, while
the second indicates what has gained when reaching the “peak,”—a nirvāṇa, a passing be-
yond the sorrow, of such a severance. (Oral communication, 23 January, 2014.)
in which there is no more severance of the roots of virtue.

Because of having newly attained a forbearance that is
non-fear with regard to the profound doctrine, emptiness,
it is called the forbearance path of preparation. From the
point of attaining this [forbearance path of preparation],
one will not be born in bad migrations through the power
of actions and afflictions, due to which one is said to have
attained a nirvāṇa that is a passing beyond the sorrow of
the bad migrations.
ཆོས་ཟབ་མོ་ ོང་པ་ཉིད་ལ་མི་ ག་པའི་བཟོད་པ་གསར་
་ཐོབ་པས་ན་ ོར་ལམ་བཟོད་པ་ཞེས་ འོ། །[ ོར་ལམ་
བཟོད་པ་]འདི་ཐོབ་པ་ནས་ལས་ཉོན་གྱི་དབང་གིས་ངན་
སོང་ ་མི་ ེ་བས་ངན་འགྲོའི་ ་ངན་ལས་འདས་པ་ཐོབ་
པར་ག ངས་སོ། །
From the forbearance path of preparation on, there is utterly no rebirth in
the bad migrations due to actions and afflictions: one has attained a non-
analytical cessation that is a cessation of rebirth in bad migrations. “Nir-
vāṇa” here refers to a non-analytical cessation [whereas the actual nirvāṇa
is an analytical cessation of all afflictions].
Because of being the supreme, [or the very best] of
worldly virtues, it is called the supreme mundane quality
path of preparation.
འཇིག་ ེན་པའི་དགེ་བ་ མས་ཀྱི་མཆོག་ཡིན་པས་ན་
ོར་ལམ་ཆོས་མཆོག་ཅེས་བ ོད་དོ། །
There is another way of positing the heat, peak, forbearance, and supreme
mundane quality levels of the path of preparation:a
a
This alternative identification of the significance of the four levels of the path of prepa-
ration is based on the four artificial conceptions of true existence. On the four levels of the
path of preparation one attains the capacity to overcome the manifest form of these con-
ceptions respectively. See Hopkins and Yi, Jam-yang-shay-pa’s Seventy Topics, for a de-
tailed explanation under the heading of “Ways of having conceptions as objects of aban-
donment” within the broader topic of “Features such as object of observation, aspect, and
so forth [of paths of preparation].” In brief form these four are called: 1) attainment of
perception of suchness (de kho na nyid la snang ba thob pa); 2) increase of perception of
In another way, because the meditative stabilization of

clear appearance of a meaning-generality with regard to
the noumenon has been initially attained, it is called “the
Great Vehicle heat path of preparation;”
ཡང་ན་ཆོས་ཉིད་ལ་དོན་ ིའི་གསལ་ ང་གི་ཏིང་ངེ་
འཛིན་དང་པོར་ཐོབ་པས་ན་ཐེག་ཆེན་གྱི་ རོ ་ལམ་ ོད་
དང་།
The term “noumenon” (chos nyid, dharmatā) refers to the emptiness, or
mode of being, or thusness (de bzhin nyid, tathatā) of phenomena. The
term “meaning-generality” (don spyi, arthasāmānya) refers here not to the
generality in the pair “generality and particularity”a but to the generally
characterized phenomenon that appears to thought.b This is the appearance
of an object to a conceptual consciousness apprehending that object,
whether it be the appearance of pot to a conceptual consciousness appre-
hending pot or the appearance of form to a conceptual consciousness ap-
prehending form. There is a meaning-generality relative to each and every
phenomenon. The meaning-generality of emptiness being referred to in
this line is the appearance of emptiness to a conceptual consciousness ap-
prehending emptiness. “Clear appearance of a meaning-generality” refers
to a much clearer appearance of the meaning-generality of emptiness than
that which appeared during the times of hearing and thinking.
suchness (de kho na nyid la snang ba mched pa); 3) abiding in one part of suchness (that
means there is no longer a sense of the object, but there is a sense of the subject, de kho na
nyid la phyogs gcig la zhugs pa); 4) the non-interrupted meditative stabilization (de ma
thag pa’i ting nge ’dzin). They are the same as heat, peak, forbearance, and supreme mun-
dane quality; however, they describe, in terms of what is appearing to the consciousness,
an ability to overcome increasingly more subtle levels of the artificial conception of true
existence: two of objects (gzung rtog) and two of subjects (’dzin rtog). At the heat level,
one overcomes conceptions of afflicted phenomena being truly existent objects of use (kun
nas nyon mongs gzung rtog). At the peak level one overcomes conceptions of pure phe-
nomena as being truly existent objects of use (rnam byang gzung rtog). At the forbearance
level one overcomes conceptions that a consciousness conceiving that a substantially ex-
istent self truly exists (rdzas ’dzin rtog pa). At the supreme mundane quality level, one
overcomes the conceptions that a consciousness conceiving that an imputedly existent self
truly exists (btags ’dzin rtog pa).
a
rang mtshan and spyi mtshan, svalakṣaṇa and sāmānyalakṣaṇa.
b
See Sopa and Hopkins, Cutting Through Appearances, 225-30, for a detailed presentation
of generic images as well as an explanation of specifically and generally characterized
phenomena.
With the attainment of the Great Vehicle path of preparation, one at-
tains a meditative stabilization that is a union of calm abiding and special
insight observing emptiness. Because this is the beginning of the states
arisen from meditation observing emptiness, one has a clearer appear-
ance of the meaning-generality of emptiness than during the times of
hearing and thinking. Thus, at this point one initially attains a meditative
stabilization that has clear appearance of a meaning-generality with regard
to the status of phenomena, and hence this heat path of preparation is
called “attainment of an appearance of suchness” (de kho na nyid la snang
ba thob pa).
In order to attain the meditative stabilization that is a union of calm
abiding and special insight observing emptiness, it is first necessary to at-
tain calm abiding observing emptiness. To gain this, one must first attain
a state arisen from thought observing emptiness. For that, one must think
about the meaning of emptiness by way of reasoned analysis. To engage
properly in such thought and analysis regarding the meaning of emptiness,
one must have attained states arisen from hearing observing emptiness.
To attain those states, one must hear about emptiness from someone who
shows the path. Ideally this would be a person who has thoroughly under-
stood, or internalized, the meaning of emptiness, but at least it should be
someone who has heard instructions about emptiness from the texts and
has internalized that guidance.
This is the reason why it is said that in the beginning hearing is very
important. If one engages in meditation without having preceded it with
hearing, it is difficult to generate realization in the mental continuum. In
the past a Ka-dam-pa lama said, “A person who is seeking to be a great
meditator without having done hearing is like someone trying to climb a
stone cliff without any fingers.” Therefore, hearing is very important. First
of all one engages in hearing, and then generates wisdom arisen from hear-
ing.
What does hearing mean in this context? It means to hear with the ear
those scriptures that teach emptiness. With regard to states arisen from
hearing and states arisen from meditation, “states arisen from hearing” are
those minds mainly induced by hearing that are approaching, or directed
towards, suchness. Minds arisen from hearing, or wisdom arisen from
hearing, are mainly cases of correct assumption (yid dpyod). Whether one
hears it from a lama directly or reads it in a book, when one then “decides”
on this basis that all phenomena are indeed without true existence, this is
included within a state arisen from hearing.
After that, one engages in analysis by way of reasoning. At this point
one is thinking on what faults there would be if phenomena did truly exist,
the reasons why phenomena do not truly exist, and so forth. This type of
thought or contemplation is called thinking. One has to engage in this type
of thought extensively. For example, one might take a specific phenome-
non such as a sprout or self and think that it does not truly exist because of
being a dependent-arising or because it is devoid of being either a truly
existent one or a truly existent plurality. When, in dependence on such
reasons, one comes to no longer have doubt wondering whether phenom-
ena truly exist or not, then in dependence upon the statement of a sign—a
logical reason having the three aspects—one can generate an inferential
consciousness realizing just as it is that phenomena do not truly exist. This
inferential cognition is a wisdom arisen from thought.
Having generated this state arisen from thought, one familiarizes with
it again and again. This is meditation. At this point persons who have
achieved calm abiding previously must generate in the mental continuum
calm abiding observing emptiness. Persons who have not achieved calm
abiding previously must at that time cultivate calm abiding in the manner
that it is usually explained and practiced and thereby achieve calm abiding.
Thus there are two types of persons: those who search out meditation,
that is to say, calm abiding, from within the view of emptiness, and those
who search out the view from within meditation, that is to say, from within
calm abiding. Whichever one is, when one attains a meditative stabiliza-
tion that spontaneously and without striving understands emptiness, this
being from the viewpoint of being conjoined with mental and physical pli-
ancy, one has attained calm abiding observing emptiness.
If, having achieved calm abiding, one immediately engages in analy-
sis, the mind will fluctuate. If one stays within stabilizing meditation, there
is no fluctuation, but if one does reasoned analysis the mind will waver.
However, in dependence on again and again cultivating this calm abiding
that observes emptiness [by alternating analytical meditation and stabiliz-
ing meditation], then eventually even when one analyzes, the mind will
not fluctuate but rather a stability even greater than before will be induced.
When reasoned analysis acts as an assister to the development of even
greater stability, one attains a meditative stabilization that is a union of
calm abiding and special insight distinguishing phenomena that is induced
by the power of analysis through reasoning and is conjoined with mental
and physical pliancy. This is called a meditative stabilization that is a union
of calm abiding and special insight observing emptiness. It is a “union” of
calm abiding and special insight because the meditative stabilization ob-
serving emptiness and the wisdom realizing emptiness mutually assist
each other. This point, which is the initial attainment of such a meditative
stabilization of calm abiding and special insight observing emptiness, is
called the heat path of preparation. [The emptiness being meditated on is

the emptiness of true existence, and the level of realization attained at this
point overcomes conceptions of afflicted phenomena as truly existent ob-
jects of use.]
and because a meditative stabilization of the increase of
appearance of a meaning-generality with regard to the
noumenon has been initially attained, it is called the Great
Vehicle peak path of preparation;
ཆོས་ཉིད་ལ་དོན་ ིའི་ ང་བ་མཆེད་པའི་ཏིང་ངེ་འཛིན་
དང་པོར་ཐོབ་པས་ན། ཐེག་ཆེན་གྱི་ ོར་ལམ་ ེ་མོ་དང་།
The word “increase” (mched pa) has the sense of getting stronger, as for
instance a fire’s growing larger, greater, stronger. Here the appearance of
a meaning-generality to the meditative stabilization that is a union of calm
abiding observing emptiness is increasing in strength, is greater than it was
when this meditative stabilization was initially attained; this marks the
peak path of preparation. [The level of realization attained at this point
overcomes conceptions of pure phenomena as truly existent objects of
use.]
and because the paramount of clear appearance of a mean-
ing-generality with regard to the noumenon has been at-
tained and a meditative stabilization on a portion of ap-
prehending-subjects has been initially attained, it is called
the Great Vehicle forbearance path of preparation;
ཆོས་ཉིད་ལ་དོན་ ིའི་གསལ་ ང་རབ་ཐོབ་ཅིང་། འཛིན་
པ་ ོགས་གཅིག་པའི་ཏིང་ངེ་འཛིན་དང་པོར་ཐོབ་པས་
ན། ཐེག་ཆེན་གྱི་ ོར་ལམ་བཟོད་པ་དང༌།
The path of preparation began with the initial attainment of clear appear-
ance of a meaning-generality of emptiness. When one attains the para-
mount (rab) of such clear appearance, one has attained the forbearance
level of the path of preparation. At this point one has attained the capacity
to overcome the manifest form of artificial conceptualizations apprehend-
ing substantial existence. Hence, one is said to have engaged in a “portion”
of suchness because one has overcome one of the two manifest forms of
artificial conceptualizations of apprehending-subjects (’dzin rtog) as truly
existent.a
and because an immediately preceding meditative stabili-
zation that will quickly generate the uninterrupted medi-
tative stabilization has been initially attained, it is called
the Great Vehicle supreme mundane quality path of prep-
aration.
བར་ཆད་མེད་པའི་ཏིང་ངེ་འཛིན་ ར་ ་བ དེ ་པའི་དེ་
མ་ཐག་པའི་ཏིང་ངེ་འཛིན་དང་པོར་ ཐོབ་པས་ན། [13b]
ཐེག་ཆེན་གྱི་ ོར་ལམ་ཆོས་མཆོག་ཅེས་ འོ། །

At this level one has attained the capacity to suppress the manifest form of
all those artificial conceptions to be abandoned by the path of seeing. Thus
one has newly attained the capacity to overcome the manifest form of the
conception of the true existence of apprehending-subjects that realize the
person to be imputedly existent. The uninterrupted meditative stabilization
that will be quickly, or immediately, generated is the path of seeing itself,
and at this point of the supreme mundane quality path of preparation, one
has an immediately preceding meditative stabilization because just after
this the path of seeing will be generated.
Some propound that the initial attainment of clear appear-
ance with regard to the noumenon is called heat, and the
increase of this [clear appearance with regard to the nou-
menon] is called forbearance, and so forth. This is not log-
ically feasible because the four levels of the path of prep-
aration, heat and so forth, of those definite in the lineage
of the Great Vehicle are conceptual consciousnesses, due
to which their objects do not appear clearly to them,
whereas an awareness having clear appearance is a non-
conceptual consciousness.
a
The two are conceptualizations apprehending substantial existence (rdzas ’dzin rtog pa)
and conceptualizations apprehending imputed existence (btags ’dzin rtog pa); as Ngag-
wang-pal-dan says, the first are “conceptualizations of a substantially existent appre-
hender,” and the second are “conceptualizations of an imputedly existent apprehender.”
For discussion of these, see Jeffrey Hopkins and Jongbok Yi, Ngag-wang-pal-dan’s Ex-
planation of (Maitreya’s) Treatise “Ornament for the Clear Realizations” from the Ap-
proach of the Meaning of the Words: Sacred Word of Maitreyanātha (UMA Institute for
Tibetan Studies: http:/uma-tibet.org), V.13-14 and V.15-16 respectively, and V.30-
31andV.32-34 respectively. For a slightly different way that Kön-chog-jig-may-wang-po
discusses this process, see Sopa and Hopkins, Cutting Through Appearances, 292-4.
ཁ་ཅིག །ཆོས་ཉིད་ལ་གསལ་ ང་དང་པོར་ཐོབ་པ་ ོད་

དང༌། [ཆོས་ཉིད་ལ་གསལ་ ང་]དེ་འཕེལ་བ་བཟོད་པ་ཞེས་
སོགས་ ་བ་ནི་མི་འཐད་དེ། ཐེག་ཆེན་རིགས་ངེས་ཀྱི་
ོར་ལམ་ དོ ་སོགས་བཞི་པོ་ ོག་པ་ཡིན་པས་རང་ ལ་
གསལ་བར་མི་ ང་ལ། གསལ་ ང་ཅན་གྱི་ ོ་ནི་ ོག་
མེད་ཡིན་པའི་ ིར།
There are some scholars who say that the initial attainment of clear ap-
pearance with regard to the noumenon (chos nyid), that is, the emptiness
that is the mode of subsistence of phenomena, is called “heat,” and that
subsequent levels of its increase higher and higher are called forbearance,
and so forth. This is incorrect because the four levels of the path of prepa-
ration, heat and so forth, in the continuums of Bodhisattvas who have not
previously attained the level of Hearer or Solitary Victor Foe Destroyer,
that is, those who are from the beginning definite in the Great Vehicle lin-
eage, are conceptual consciousnesses, and being conceptual, they are de-
terminative knowers for which sound and meaning-generalities are suita-
ble to be associated, and so their objects do not clearly appear to them.
This is because only non-conceptual consciousnesses have clear appear-
ance of their object.
This is so because Dharmakīrti’s Commentary on
(Dignāga’s) “Compilation of Prime Cognition” (tshad
ma rnam ’grel, pramāṇavarttika) says:a
Whatsoever consciousness has clear appearance
Is asserted to be non-conceptual.”
མ་འགྲེལ་ལས། གསལ་བར་ ང་བ་ཅན་ ོ་གང་། །དེ་
ནི་དེ་ལ་ གོ ་མེད་འདོད། །ཅེས་ག ངས་པའི་ ིར།
It would be wrong to just say “clear appearance,” and this is why Kön-
a
tshad ma rnam 'grel gyi tshig le'ur byas pa, sde dge 4210, sde dge TBRC W23703. 174:
189 - 304. Delhi: Delhi karmapae choedhey, Gyalwae sungrab partun khang, 1982-1985,
130.1 This is from the third chapter. The first line of passage is as cited here; the second
line differs, reading de ni rtog med gnyi gar yang/.
chog-jig-may-wang-po specified “clear appearance of a meaning-general-

ity.” Hence, one has to make the distinction that the clear appearance of a
meaning-generality is not a clear appearance.
C) GREAT VEHICLE PATHS OF SEEINGa

ག མ་པ་ཐེག་ཆེན་གྱི་མཐོང་ལམ་ལ། མཚན་ཉིད། ད ེ་
བ། མིང་གི་ མ་གྲངས། ེ་ ལ་བཤད་པ་དང་བཞི།
1' Definition
A Great Vehicle clear realization of the truth is the def-
inition of a Great Vehicle path of seeing.
དང་པོ་[མཚན་ཉིད་]ནི། ཐེག་ཆེན་གྱི་བདེན་པ་མངོན་
ོགས་དེ། ཐེག་ཆེན་གྱི་མཐོང་ལམ་གྱི་མཚན་ཉིད།
This is the same format as the other definitions of paths of seeing we have
had previously except for the fact that the word “truth” does not have the
same reference. Previously it meant the four noble truths, whereas here in
the definition of a Great Vehicle path of seeing “truth” in “clear realization
of the truth” is ultimate truth–the absence of true existence, emptiness.
Why are the four truths called truths? They are so called because in
just the manner that Buddha said that the first two truths are to be aban-
doned and the latter two truths are to be adopted, so it is in fact, and thus
they are true. With regard to ultimate truths, or ultimate-object truths (don
dam bden pa, paramārtha-satya), the word ultimate (dam pa) refers to a
Superior’s pristine wisdom of meditative equipoise; the object (don) of a
Superior’s pristine wisdom of meditative equipoise is called a truth (bden
a
Kön-chog-jig-may-wang-po has here deviated from his original topical outline set forth
above on p.160, where he divided the explanation of the meanings of the individual divi-
sions of Great Vehicle paths into explaining paths of ordinary beings and of Superiors.
Upon completion of the section explaining paths of ordinary beings by means of a two-
fold division into Great Vehicle paths of accumulation and of preparation, the next topic
according to the outline would have been the second part of the two-fold division, an ex-
planation of the paths of Superiors, of which “explaining the path of seeing” would be the
first. Instead the text has just continued within a sequential listing of the five paths, calling
the explanation of the path of seeing, “the third.”
pa) because it exists in fact in just the way that a Superior’s meditative
equipoise sees it.
Thus, “truth” in “clear realization of the truth” in the definition of a
Great Vehicle path of seeing must be ultimate truth [which in this system
of tenets means “emptiness,” the absence of true existence.]
2' Divisions
When [Great Vehicle paths of seeing] are divided, there
are three—the two, paths of seeing that are pristine wis-
doms of meditative equipoise and that are pristine wis-
doms of subsequent attainment, as well as paths of seeing
that are neither of those two [that is, neither pristine wis-
doms of meditative equipoise nor pristine wisdoms of
subsequent attainment].
གཉིས་པ་[ད ེ་བ]ནི། [ཐེག་ཆེན་གྱི་མཐོང་ལམ་]དེ་ལ་ད ེ་ན།
མཐོང་ལམ་མཉམ་བཞག་ཡེ་ཤེས་དང་། ེས་ཐོབ་ཡེ་ཤེས་
གཉིས། [མཉམ་བཞག་ཡེ་ཤེས་དང་། ེས་ཐོབ་ཡེ་ཤེས་]དེ་གཉིས་
གང་ ང་མ་ཡིན་པའི་མཐོང་ལམ་དང་ག མ་ཡོད།
When paths of seeing that are pristine wisdoms of medi-
tative equipoise are divided, there are three: uninterrupted
paths, paths of release, and pristine wisdoms of meditative
stabilization that are neither of those two [that is, neither
uninterrupted paths nor paths of release].
མཐོང་ལམ་མཉམ་བཞག་ཡེ་ཤེས་ལ་ ད ེ་ན། བར་ཆད་ a
མེད་ལམ་དང་། མ་གྲོལ་ལམ་དང་། [བར་ཆད་མེད་ལམ་དང་།

མ་གྲོལ་ལམ་]དེ་གཉིས་གང་ ང་མ་ཡིན་པའི་མཉམ་བཞག་
ཡེ་ཤེས་དང་ག མ་ཡོད།
A Great Vehicle clear realization of the truth that
serves as the actual antidote to the artificial conception
of true existence that is its corresponding object of
a
The 1999 TBRC bla brang (13b.4) has a shay after la which is absent in both the 1987
Lhasa Go-mang (12b.1) and the 2012 Mundgod digital (14.15).
abandonment is the definition of a Great Vehicle path of

seeing that is an uninterrupted path.
རང་གི་ངོས་ ལ་གྱི་ ང་ ་བདེན་འཛིན་ཀུན་བཏགས་
ཀྱི་དངོས་གཉེན་ ་ ར་བའི་ཐེག་ཆེན་གྱི་བདེན་པ་
མངོན་ ོགས་དེ། ཐེག་ཆེན་གྱི་མཐོང་ལམ་བར་ཆད་མེད་
In the above definition the word “its” in the phrase “its corresponding ob-
ject of abandonment” refers to whatever is the subject being discussed, in
this case an interrupted path of a Great Vehicle path of seeing. In this type
of context the Tibetan words rang and khyod are used interchangeably. The
term ngos skal means “corresponding,” and indicates that for which some-
thing has responsibility. Thus in the term ngos skal gyi spang bya it means
the objects of abandonment that correspond to it. Any particular uninter-
rupted path has a responsibility for abandoning a particular object of aban-
donment; that is its corresponding, or respective, object of abandonment.
As I mentioned above, there are truths, such as the four truths and the
two truths; however, there is no true establishment—things are not estab-
lished truly. There is truth, but no true establishment. For something to be
truly established it would have to exist in the manner in which it appears
to our innate consciousness that has been conceiving true existence since
beginningless time, and there is nothing that does so. This innate concep-
tion of true existence is the final basic root of cyclic existence. For some-
thing to be truly existent, it would have to exist as it appears to a con-
sciousness conceiving of true existence and it does not.
In the Mind-Only and Yogic Autonomy systems, there is a distinction
made between the final basic root of cyclic existence (’khor ba’i gzhi rtsa
mthar thug) and the root of cyclic existence (’khor ba’i rtsa ba). In both
those systems, the conception of a self of phenomena (chos kyi bdag ’dzin,
dharma-ātma-grāha) is the final basic root of cyclic existence but is not
the root of cyclic existence. They both say that there is no contradiction in
being liberated from cyclic existence but not having abandoned the final
basic root of cyclic existence [as is the case with Lesser Vehicle Foe De-
stroyers]; nevertheless, these two systems differ with respect to how they
identify the self of phenomena.a In the system of the Autonomists, the con-
ception of a self of phenomena, true existence, is the conception that forms
a
In the Mind-Only School the conception of a self of phenomena is the conception that
apprehended-object and apprehending-subject are established as different entities.
and so forth are not posited through the force of appearing to a non-defec-
tive consciousness, but are established by way of their own uncommon
mode of subsistence. Why is this called the final, or ultimate, basic root of
cyclic existence? We are all undergoing the sufferings of birth, aging, sick-
ness, and death. The six types of transmigrators in cyclic existence are un-
dergoing various types of the three types of suffering [of pain, change, and
being so conditioned as to be always susceptible to suffering]. What causes
them to wander in cyclic existence? Actions and afflictions. And the root
of all those actions and afflictions is the conception that the “I” is substan-
tially existent or self-sufficient. Thus, that is the root of cyclic existence
(’khor ba’i rtsa ba). When this is abandoned, cyclic existence is aban-
doned; until this is abandoned, one cannot abandon cyclic existence.
Does this root of cyclic existence itself have a root? It does. Its root is
the conception that phenomena are truly established, whereas they are not.
Thus, this is the root of the root of cyclic existence, and this is why it is
called the final, or basic, root of cyclic existence.
The definition of an uninterrupted Great Vehicle path of seeing speci-
fies that it is an actual antidote to the artificial conception of true existence.
This artificial conception is a conception, which is formed based upon sys-
tems of tenets and reasons, that the true existence of what does not truly
exist is logically feasible. The uninterrupted path is called an actual anti-
dote because it is that which actually removes the artificial conception of
true existence.
When [paths of seeing that are uninterrupted paths] are
divided, there are the eight forbearances. Those [eight for-
bearances] and Great Vehicle path of seeing that is an un-
interrupted path are equivalent .
[མཐོང་ལམ་བར་ཆད་མེད་ལམ་]དེ་ལ་ད ེ་ན། བཟོད་པ་བ ད་
ཡོད། [བཟོད་པ་བ ད་པོ་]དེ་དང་ཐེག་ཆེན་གྱི་མཐོང་ལམ་
བར་ཆད་མེད་ལམ་དོན་གཅིག །
This is a division by way of conceptually isolatable factors, called isolates.
A Great Vehicle clear realization of the truth that is
distinguished by having abandoned the artificial ob-
structions to omniscience is the definition of a Great Ve-
hicle path of seeing that is a path of release.
ཤེས་ ིབ་ཀུན་བཏགས་ ངས་པས་རབ་ ་ ེ་བའི་ཐེག་
ཆེན་གྱི་བདེན་པ་མངོན་ ོགས་ དེ། ཐེག་ཆེན་གྱི་

[14a]
མཐོང་ལམ་ མ་གྲོལ་ལམ་གྱི་མཚན་ཉིད།
Obstructions to omniscience, or obstructions to objects of knowledge, are
so called because of being obstructions that mainly prevent the attainment
of omniscience from within the two, liberation and omniscience. In other
words, between liberation and omniscience, they mainly prevent omnisci-
ence; thus the reference to knowable objects.
When the definition says “distinguished by” (rab tu phye ba) this
means the same as “being posited from the viewpoint of,” and is here
added to make the meaning more clear. Why is it called a path of release?
Because it is a state of having been released from the artificial conception
of true existence.
When [Great Vehicle paths of seeing that are paths of re-
lease] are divided, there are the eight knowledges. These
[eight knowledges] and path of release of a Great Vehicle
path of seeing are equivalent.
[ཐེག་ཆེན་གྱི་མཐོང་ལམ་ མ་གྲོལ་ལམ་]དེ་ལ་ད ེ་ན། ཤེས་པ་
བ ད་ཡོད། [ཤེས་པ་བ ད་པོ་]དེ་དང་ཐེག་aཆེན་གྱི་མཐོང་
ལམ་ མ་གྲོལ་ལམ་དོན་གཅིག །
Again, this is a division by way of their isolates.
There exist paths of seeing that are pristine wisdoms of
meditative equipoise that are neither [uninterrupted paths
nor paths of release] because those included within (1)
Great Vehicle paths of seeing in one-pointed meditative
equipoise on the selflessness of the person, (2) Great Ve-
hicle paths of seeing in one-pointed meditative equipoise
on the emptiness of duality, and (3) pristine wisdoms of
the first ground included within the path of seeing that,
after the pristine wisdom of subsequent attainment of a
Great Vehicle path of seeing, are again in one-pointed
meditative equipoise on emptiness are [paths of seeing
that are pristine wisdoms of meditative equipoise that are
neither uninterrupted paths nor paths of release].
a
Correcting da dang thag in the 1999 TBRC bla brang (14a.1) to de dang theg in accord-
ance with the 1987 Lhasa Go-mang (12b.4, 12b.5) and the 2012 Mundgod digital (14.22).
[བར་ཆད་མེད་ལམ་དང་ མ་གྲོལ་ལམ་]དེ་གཉིས་གང་ ང་མ་

ཡིན་པའི་མཐོང་ལམ་མཉམ་བཞག་ཡེ་ཤེས་ཡོད་དེ། གང་
ཟག་གི་བདག་མེད་ལ་ ེ་གཅིག་ ་མཉམ་པར་བཞག་
པའི་ཐེག་ཆེན་གྱི་མཐོང་ལམ་དང་། གཉིས་ ངོ ་ལ་ ེ་
གཅིག་ ་མཉམ་པར་བཞག་པའི་ཐེག་ཆེན་གྱི་མཐོང་ལམ་
དང་། ཐེག་ཆེན་གྱི་མཐོང་ལམ་ སེ ་ཐོབ་ཡེ་ཤེས་ཀྱི་ ེས་
་ ར་ཡང་ ོང་ཉིད་ལ་ ེ་གཅིག་ ་མཉམ་པར་བཞག་
པའི་ས་དང་པོའི་ཡེ་ཤེས་མཐོང་ལམ་གྱིས་བ ས་པ་དེ་དེ་
ཡིན་པའི་ རི །
According to Lo-sel-ling, the first two would be pristine wisdoms of sub-
sequent attainment. The third would be a mere meditative equipoise
(mnyam bzhag tsam po ba) of the path of seeing.
Lo-sang-gyal-tshan:aAccording to the Go-mang mode of explanation,
there is no problem with there being, on the Great Vehicle path of see-
ing, pristine wisdoms of one-pointed meditative equipoise on the self-
lessness of the person, the coarse selflessness of phenomena, and so
forth. Bodhisattvas have to train in these. In the continuum of a Bo-
dhisattva on the path of seeing there are various knowers of paths (lam
shes) such as knowers of paths knowing Hearer paths (nyan thos kyi
lam shes pa’i lam shes) and knowers of paths knowing Solitary Victor
paths (rang rgyal gyi lam shes pa’i lam shes).b A knower of paths
knowing Hearer paths would be realizing the selflessness of the per-
son; it is a mind set in one-pointed meditative equipoise on the selfless
of the person, and there is no need to call it a pristine wisdom of sub-
sequent attainment.
The path of seeing, and the first ground that is a path of seeing,
can go on for a very long time. From having attained the Great Vehicle
a
These paragraphs, up to the point of resumption of translation of Kön-chog-jig-may-
wang-po’s text, are from oral communication, 23 January, 2014.
b
See Hopkins and Yi, Jam-yang-shay-pa’s Seventy Topics, The Eight Categories, Chap-
ters II, for a summary presentation and “Explaining the Seventy Topics, Chapter II. Ex-
plaining the eleven phenomena characterizing knowers of paths” for detailed presentations.
path of seeing until attaining the Great Vehicle path of meditation can
be a matter of eons depending upon the capacity of the Bodhisattva.
The Great Vehicle is very different from the Lesser Vehicle, in which,
having attained the path of seeing, it is possible to achieve the state of
Foe Destroyer within a day, even within one hour.
It is said [in the sūtra system presentation] that in order to attain
Buddhahood, one needs to accumulate the two collections of merit and
wisdom for three periods of countless eons. There are many things that
one needs to learn, to practice, to do. There are many things that need
to be trained in while on the path of seeing, many things that need to
be trained in while on the first ground. For instance, on the first
ground, one needs to completely train in the ten aspects of thorough
purifiers (yongs sbyong bcu).a Because there are all these things that
need to be done for the purposes of sentient beings while on the first
ground, one does not, having attained it, move immediately to the path
of meditation. If you look at the amount of time spent on the path of
seeing and that spent on the path of meditation, then, comparatively
speaking, the path of seeing is quicker. But it is not the case that having
attained the path of seeing, one immediately attains the path of medi-
tation. It would take many years, and more likely, eons.
Since this is the case, if yesterday one had directly realized emp-
tiness and attained the path of seeing, today one would once again en-
ter into meditative equipoise directly realizing emptiness. That aware-
ness would be a meditative equipoise realizing emptiness one-point-
edly. It would be a path of seeing. It would not be an uninterrupted
path, nor would it be a path of release. Hence it would be a meditative
equipoise of a path of seeing that was neither an uninterrupted path
nor a path of seeing; it would also be a first ground.
On the path of seeing, one has by means of the uninterrupted path
overcome the artificial form of the obstructions to omniscience. Then
one has to return to meditative equipoise on emptiness again and again
to increase its strength and potency such that it can overcome the in-
nate obstructions to omniscience. Hence, one is [frequently] within
meditative equipoise on emptiness, and when it has sufficient strength
to serve as an actual antidote to the innate afflictive obstructions to be
abandoned by the path of meditation, then at that time one moves to
the path of meditation.
a
These are the ten purifiers of the first ground presented in Maitreya’s Ornament for
Clear Realization, I.48-50. See Hopkins and Yi, Ngag-wang-pal-dan’s Explanation of
(Maitreya’s) Treatise “Ornament for the Clear Realizations” from the Approach of the
Meaning of the Words: Sacred Word of Maitreyanātha, I.48-50.
Consider the timing: On the path of seeing, one would be contin-

uing to enter into one-pointed meditative equipoise directly realizing
emptiness, and at the point of moving to the path of meditation, we
can make division in terms of time:
1. Initially, one would be set in meditative equipoise on emptiness on
the occasion of the path of seeing.
2. Then, in the middle of that session, within being set in this medita-
tive equipoise, one would arrive at the path of meditation after which
one would be on the path of meditation in one-pointed meditative eq-
uipoise directly realizing emptiness.
So, would you call the first phase a path of seeing or a path of medita-
tion? One would have to call the meditative equipoise at the start of
that session a meditative equipoise of the path of seeing, and since it
is not an uninterrupted path nor a path of release, it is a path of seeing
that is neither of those two. You could also call it a "mere meditative
equipoise" since it is neither an uninterrupted path nor a path of seeing.
That which is (1) an exalted knower of those who have
risen from the path of release of a Great Vehicle path
of seeing and (2) is a Great Vehicle clear realization of
the truth that manifestly arises in the continuum of
persons who possess it in their continuums is the defi-
nition of a Great Vehicle path of seeing that is a pristine
wisdom of subsequent attainment.
ཐེག་ཆེན་གྱི་མཐོང་ལམ་ མ་གྲོལ་ལམ་ལས་ལངས་པའི་
མཁྱེན་པ་ཡང་ཡིན། རང་ ད་ ན་གྱི་གང་ཟག་གི་ ད་
ལ་མངོན་ ར་ ་འ ང་བའི་ཐེག་ཆེན་གྱི་བདེན་པ་
མངོན་ ོགས་དེ། ཐེག་ཆེན་གྱི་མཐོང་ལམ་ སེ ་ཐོབ་ཡེ་
A person of the Great Vehicle is someone who has generated the altruistic
mind of enlightenment and it has not degenerated. A Great Vehicle clear
realization of the truth is called a Great Vehicle path of seeing. That path
on the occasion of newly attaining the state of separation from the corre-
sponding objects of abandonment by an uninterrupted path of a Great Ve-
hicle path of seeing is called a Great Vehicle path of seeing that is a path
of release. The uninterrupted path and the path of release of a Great Vehicle
path of seeing are in the same meditative session.
Now we are considering a state of having arisen from such meditative

equipoise in which emptiness and the wisdom consciousness realizing it
are like water poured in water. The first part of the definition of a Great
Vehicle path of seeing that is a pristine wisdom of subsequent attainment
specifies that it is an exalted knower, or a pristine wisdom, of one who has
risen from such a state. In the second part of the definition, “that mani-
festly arises in the continuum of persons who possess it (rang) in their
continuums,” the Tibetan term rang sometimes refers to the person rather
than the subject, but here it refers to the subject, which is a Great Vehicle
pristine wisdom of subsequent attainment of the path of seeing. In the con-
tinuum of such a person, a clear realization of the truth is manifestly arisen
in the continuum, that is, it does not abide in the entity of a predisposition,
but is manifest. It abides as an entity that is clear and knowing.
When the definition says “a Great Vehicle clear realization of the
truth,” it refers to a path that is included within the level of a path newly
seeing the truth that was not seen before, that is, within the level of the
path of seeing. A pristine wisdom of subsequent attainment is not a direct
realization of emptiness, but it is a clear realization of the truth because it
is included within the paths of the time, or level, of the first direct realiza-
tion of emptiness, the path of seeing.
This is synonymous with Great Vehicle path of seeing that
is a pristine wisdom of subsequent attainment.a
དེ་དང་ཐེག་ཆེན་གྱི་མཐོང་ལམ་ སེ ་ཐོབ་ཡེ་ཤེས་དོན་
གཅིག །
In general, meditative equipoise is twofold: mundane
meditative equipoise—(1) the [four] concentrations,
[four] formless absorptions and so forth—and (2) non-
conceptual awarenesses that are supramundane medita-
tive equipoise.
རི ་མཉམ་བཞག་ལ་འཇིག་ ནེ ་པའི་མཉམ་བཞག་
བསམ་གཏན་ག གས་མེད་སོགས་དང༌། འཇིག་ ེན་
a
An object defined (definiendum) and its definition are always mutually inclusive—that
is, whatever is the one is the other; thus, Kön-chog-jig-may-wang-po’s point here in saying
this must be that he wants to emphasize that “mundane states of subsequent attainment,
such as a mind of the Desire Realm of one who has risen from a concentration” which he
is about to mention are not pristine wisdoms of subsequent attainment of a Great Vehicle
path of seeing.
ལས་འདས་པའི་མཉམ་བཞག་ མ་པར་མི་ གོ ་པའི་ ོ་

གཉིས་ཡོད་ལ།
Meditative equipoise refers to an ability to set one’s mind as one wishes
on an object of observation, having abandoned laxity, excitement, and so
forth. Kön-chog-jig-may-wang-po is indicating that whatever is medita-
tive equipoise is not necessarily a pristine wisdom of meditative equipoise
because even before entering the path there are cases of meditative equi-
poise, and because non-Buddhists (phyi rol pa) can have meditative equi-
poise. However, the second type is the actual pristine wisdom of medita-
tive equipoise.
Also, states of subsequent attainment are two types: (1)
mundane states of subsequent attainment, such as a mind
of the Desire Realm of one who has risen from a concen-
tration, and (2) states of subsequent attainment conjoined
with meditative equipoise, such as one that due to the
force of a supramundane meditative equipoise, and ac-
cording in object of observation and aspect with it, real-
izes the emptiness of true existence and illusoriness. From
between these two, a Great Vehicle path of seeing that is
a pristine wisdom of subsequent attainment is a state of
subsequent attainment conjoined with meditative equi-
poise.
སེ ་ཐོབ་ལ་བསམ་གཏན་ལས་ལངས་པའི་འདོད་སེམས་
་ ་འཇིག་ ེན་པའི་ ེས་ཐོབ། འདས་ལམ་མཉམ་
བཞག་གི་ བོ ས་ཀྱིས་དེའི་དམིགས་ མ་དང་མ ན་པར་
བདེན་ ངོ ་ ་མ་ ་ ར་ ོགས་པ་ ་ ་མཉམ་བཞག་
གིས་ཟིན་པའི་ ེས་ཐོབ་གཉིས་ ལས་ཐེག་ཆེན་གྱི་
[14b]
མཐོང་ལམ་ ེས་ཐོབ་ཡེ་ཤེས་ནི་མཉམ་བཞག་གིས་ཟིན་
པའི་ ེས་ཐོབ་ཡིན་ལ།
Just as there are two types of meditative equipoise—mundane and supra-
mundane, so there are two types of states of subsequent attainment—the
mundane, such as a mind of the Desire Realm of one who has risen from
a concentration, and another that is an actual pristine wisdom of subse-

quent attainment, a supramundane path of subsequent attainment of one
who has passed beyond the state of an ordinary being. The latter is a path
in the continuum of a Superior person, and arises by the power of the med-
itative equipoise of a supramundane path, specifically by the power of the
meditative equipoise of the uninterrupted path and the path of release. The
object of observation and aspect of the state of subsequent attainment are
concordant with the object of observation and aspect of the meditative eq-
uipoise of the uninterrupted path and of the path of release.
“Emptiness of true existence and illusoriness” refers to a composite of
emptiness of true existence and illusion. A magician can take a stick or a
pebble and cause it to appear as a horse or an elephant. When such appears,
he knows that it is not real although the horse or elephant undeniably ap-
pears to him to be real; he sees a horse or elephant but he knows that it is
a stick or a pebble. Similarly, in the state of subsequent attainment, the
person realizes that whereas phenomena are empty of true existence, they
appear to be truly existent. It is similar to an illusion in that phenomena
appear to be truly existent but in fact are empty of true existence. The per-
son is continually putting in mind that they are empty of true existence
even while they are appearing to be truly existent. Within being empty,
they appear. Even though they appear so, they are not apprehended as be-
ing truly existent; rather, they are apprehended as being without true ex-
istence. This is the union of emptiness and appearance.
In order to realize conventional phenomena to be like illusions, it is
first necessary to realize the emptiness of true existence. Between conven-
tional truths and ultimate truths, conventional truths are more difficult to
realize.
In that case, how can it be said that conventional truths are the method
and ultimate truths are that which arise from the method? It is because
prior to realizing emptiness, one must understand the subject that is the
basis of realizing an emptiness, this being a conventional truth such as a
person, sprout, pot, pillar, internal phenomenon, external phenomenon,
product, non-product. For instance, in the One Hundred Thousand Stanza
Perfection of Wisdom Sūtra, there are one hundred and eight bases of com-
mentary that are the bases, or the subjects, for ascertaining emptiness.
These are the flawless subjects about which one wants to know something
(shes ’dod chos can skyon med).
There are also many reasons and concordant examples (mthun dpe)
that are set forth to prove emptiness, all of which are conventional truths.
Among the reasonings are that something does not truly exist because of
being a dependent-arising, or because of not being found when sought in
the seven ways, or that something is not ultimately produced because of

not being produced from itself, not being produced from another, not being
produced from both, and not being produced causelessly, or that something
does not truly exist because of possessing parts (cha bcas), or that some-
thing does not truly exist because of being an object of comprehension by
a valid cognizer (tshad mas gzhal bya). Thus there are many reasons as
well as many subjects set forth, and all of the reasons and subjects are
conventional truths. In order to realize the meaning of emptiness, one must
previously understand these. In this way conventional truths are the
method and ultimate truths are that which arises from the method.
Once emptiness is realized, the realization that conventionalities are
illusion-like comes automatically of its own power. It cannot occur prior
to the realization of emptiness, but comes automatically afterwards. For
example, in order to know the rules of [Tibetan] composition, writing let-
ters and so forth, one must first know well astrology, Sanskrit, and Tibetan
poetics. Once those are known well, the knowledge of composition fol-
lows automatically.
“Emptiness of true existence and illusoriness” does not mean that the
emptiness of true existence is illusion-like; it means that though phenom-
ena are empty of true existence, they nevertheless appear, and though they
appear to be truly existent, they are nevertheless empty of true existence.
Even though you have realized them to be empty, they nonetheless appear
to be truly existent, just as mirages and the floaters that appear to one with
cataracts appear to be real. This is what you are realizing. The example is
a magician. He knows that his basis of conjuring is just a stick or a stone,
but as he is showing a horse or elephant to others, he sees it himself alt-
hough he knows it is not real. Thus you are not just realizing that objects
are empty of true existence, you are also realizing that they are like illu-
sions in that the many varieties of objects that appear to be truly existent
but are not.
The state of subsequent attainment is conjoined with meditative equi-
poise, that is, the force of the meditative equipoise affects subsequent at-
tainment. The fusion of emptiness and appearance that appears to it is the
“imprint” (lag rjes) of the meditative equipoise that induced it. The pris-
tine wisdom of subsequent attainment of a Great Vehicle path of seeing is
not a mundane state of subsequent attainment, like a mind of the Desire
Realm of one who has arisen from a concentration, but rather is a state of
subsequent attainment that is conjoined with, or affected by, meditative
equipoise.
The likes of a dispersed mental consciousness at the time
of forgetting the objects of observation, aspect, and so
forth of meditative equipoise is a dispersed state of sub-

sequent attainment.
མཉམ་བཞག་གི་དམིགས་ མ་སོགས་བ ེད་པའི་ ས་ཀྱི་
ཡིད་ཤེས་ ་ཡན་aཔ་ ་ ་ ེས་ཐོབ་ ་ཡན་པ་དང་།
“Dispersed mental consciousness” refers to, for example, a time when
your mind has wandered. For instance you are watching someone playing
ball, or watching television, or listening to the news. Instead of drawing
the mind within, it has spread out to things outside.
Although on the paths of learning, the two, meditative eq-
uipoise and subsequent attainment, are contradictory, on
the Buddha ground, meditative equipoise and subsequent
attainment are asserted to be one entity.
བོ ་ལམ་ ་མཉམ་ སེ ་གཉིས་འགལ་ཡང་། སངས་ ས་
ཀྱི་སར་མཉམ་ ེས་ངོ་བོ་གཅིག་ ་འདོད་དོ། །
On the paths of learning, whatever is a pristine wisdom of meditative eq-
uipoise is necessarily not a state of subsequent attainment. However, for a
Buddha, they are of one entity but different conceptually isolatable factors.
They are only different for thought. This is because there is no time when
a Buddha is not directly seeing all phenomena. When Buddhas are within
direct perception of emptiness, the various conventional appearances are
also appearing, and they can teach what will tame individual sentient be-
ings, and can engage in various deeds. While not stirring from directly
seeing emptiness, Buddhas are capable of creating various physical crea-
tions in order to help others. Thus on the Buddha ground, the pristine wis-
dom of meditative equipoise and the pristine wisdom of subsequent attain-
ment are not mutually exclusive, but are rather one entity.
There exist Great Vehicle paths of seeing that are neither
meditative equipoise nor states of subsequent attainment
because a conventional mind-generation or a mind realiz-
ing the sixteen attributes [of the four noble truths], imper-
manence and so forth, in the continuum of one on the un-
interrupted path of a Great Vehicle path of seeing are such
[that is, are Great Vehicle paths of seeing that are neither
a
Correcting rgya yin pa in 1987 Lhasa Go-mang (13a.5) to rgya yan pa in accordance
with 1999 TBRC bla brang (14a.1).
pristine wisdoms of meditative equipoise nor pristine wis-

doms of subsequent attainment].
མཉམ་ ེས་གང་ ང་མ་ཡིན་པའི་ཐེག་ཆེན་གྱི་མཐོང་
ལམ་ཡོད་དེ། ཐེག་ཆེན་གྱི་མཐོང་ལམ་བར་ཆད་མེད་
ལམ་པའི་ ད་ཀྱི་ཀུན་ ོབ་སེམས་བ ེད་དང་། མི་ ག་
སོགས་བ ་ ག་ གོ ས་པའི་ ོ་དེ་[མཉམ་ ེས་གང་ ང་མ་ཡིན་
པའི་ཐེག་ཆེན་གྱི་མཐོང་ལམ་]དེ་ཡིན་པའི་ ིར།
As before, different monastic colleges take different positions regarding
this, and, for Lo-sel-ling, this is a source of qualm because it would be
difficult to posit anything that actually is a conventional mind-generation
at that time or a mind realizing the sixteen attributes of the four noble truths
at that time. However, because it exists in a manner of non-degeneration
at the time of Great Vehicle uninterrupted path of seeing, it can be said to
exist. But, if you tried to specifically posit a subject (chos can) that was
such, that would be difficult because then it would be manifest, and that is
not possible during the uninterrupted path of the path of seeing.a
3' Synonyms
“Exalted knower in the continuum of one on the Great Ve-
hicle path of seeing,” “Great Vehicle clear realization of
the truth,” and “Great Vehicle path of seeing” are synon-
ymous equivalents.
ག མ་པ་[མིང་གི་ མ་གྲངས་]ནི། ཐེག་ཆེན་མཐོང་ལམ་པའི་
ད་ཀྱི་མཁྱེན་པ། ཐེག་ཆེན་གྱི་བདེན་པ་མངོན་ ོགས།
ཐེག་ཆེན་གྱི་མཐོང་ལམ་ མས་དོན་གཅིག་མིང་གི་ མ་
a
See the previous discussion of this point, 110-112. The basic difference is that Go-mang
asserts that these do exist at that time, but in a hidden, or subliminal, manner, whereas for
Lo-sel-ling, these are said to exist in a manner of non-degeneration, only latent, not mani-
fest, which makes Lo-sel-ling unwilling to posit such an example.
4' Explaining the mode of generation

The pristine wisdom of the greater supreme mundane qual-
ity Great Vehicle path of preparation that is in one-pointed
meditative equipoise on the noumenon, the uninterrupted
path of a Great Vehicle path of seeing, and the path of re-
lease of a Great Vehicle path of seeing are generated [seri-
ally] in one session of meditative stabilization. After that
[path of release of a Great Vehicle path of seeing], the pris-
tine wisdom of subsequent attainment of a Great Vehicle
path of seeing is generated.
བཞི་པ་ ེ་ ལ་བཤད་པ་ནི། ཆོས་ཉིད་ལ་ ེ་གཅིག་ ་
མཉམ་པར་བཞག་པའི་ཐེག་ཆེན་གྱི་ ོར་ལམ་ཆོས་མཆོག་
ཆེན་པོའི་ཡེ་ཤེས། ཐེག་ཆེན་གྱི་མཐོང་ལམ་བར་ཆད་མེད་
ལམ་དང་། ཐེག་ཆེན་གྱི་མཐོང་ལམ་ མ་གྲོལ་ལམ་
མས་མཉམ་བཞག་ ན་གཅིག་ལ་ ེ། [ཐེག་ཆེན་གྱི་མཐོང་
ལམ་ མ་གྲོལ་ལམ་]དེའི་ ས
ེ ་ ་ཐེག་ཆེན་གྱི་མཐོང་ལམ་ སེ ་
ཐོབ་ཡེ་ཤེས་ ེ་བ་ཡིན་ནོ། །
The first period (skad gcig dang po) is the pristine wisdom of the greater
supreme mundane quality level of the Great Vehicle path of preparation
which is in meditative equipoise on emptiness by way of a meaning-gen-
erality. Then, in the next moment, or period, (skad gcig gnyis pa de la) the
uninterrupted path of the Great Vehicle path of seeing realizing emptiness
directly is generated. Then, after that, the path of release of the Great Ve-
hicle path of seeing is generated. These three happen in sequence in one
session of meditative equipoise. After that, when one rises from this med-
itative equipoise, the pristine wisdom of subsequent attainment of a Great
Vehicle path of seeing is generated.
With regard to the mode of abandonment of the objects
abandoned by an uninterrupted path of a path of seeing,
the approaching to production of the uninterrupted path of
a Great Vehicle path of seeing in the continuum of one on
the Great Vehicle path of preparation and the approaching
to cessation of the artificial obstructions to omniscience
that are the corresponding objects of abandonment [of that

uninterrupted path] are simultaneous.
མཐོང་ལམ་བར་ཆད་མེད་ལམ་གྱིས་ ང་ ་ ངོ ་ ལ་ནི།
ཐེག་ཆེན་ རོ ་ལམ་པའི་ ད་ལ་ཐེག་ཆེན་གྱི་མཐོང་ལམ་
བར་ཆད་མེད་ལམ་ ེ་བ་ལ་མངོན་ ་ ོགས་པ་དང་།
[བར་ཆད་མེད་ལམ་]དེའི་ངོས་ ལ་གྱི་ ང་ ་ཤེས་ ིབ་ཀུན་
བཏགས་འགག་ པ་ལ་མངོན་ ་ གོ ས་པ་གཉིས་ ས་
མཉམ།
In the continuum of a Bodhisattva at the greater supreme mundane quality
level of the Great Vehicle path of preparation, the uninterrupted path of the
Great Vehicle path of seeing is approaching generation; it is just about to
be generated. And, at the same time, the seeds of the artificial obstructions
to omniscience that are the corresponding objects of abandonment of the
Great Vehicle path of seeing are approaching cessation. These two are sim-
ultaneous. “Artificial obstructions to omniscience” refers to the seeds of
the artificial obstructions to omniscience.
The generation of the uninterrupted path of the path of
seeing that is the entity of the eight forbearances in the
continuum [of that person on the uninterrupted path], and
the complete cessation of the corresponding objects of
abandonment of that [uninterrupted path] are simultane-
ous, and at this time the person of the path of preparation
passes on to become a person of the path of seeing. This
[cessation] is like throwing a robber out the door. Alt-
hough at this point [of that uninterrupted path] one has
attained a non-analytical cessation that is to have been
separated from the objects abandoned by the path of see-
ing, one has not attained an analytical cessation.
[བར་ཆད་མེད་ལམ་པ་]དེའི་ ད་ལ་བཟོད་པ་བ ད་ཀྱི་ངོ་
བོར་ ར་བའི་མཐོང་ལམ་བར་ཆད་མེད་ལམ་ ེ་བ་དང་།
[བར་ཆད་མེད་ལམ་]དེའི་ངོས་ ལ་གྱི་ ང་ ་ ོགས་པར་ [15a]
འགག་པ་གཉིས་ ས་མཉམ་ཞིང་། [བར་ཆད་མེད་ལམ་གྱི་ངོས་

ལ་གྱི་ ང་ ་ ོགས་པར་འགག་པ་]དེའི་ཚ་ ོར་ལམ་པ་དེ་
མཐོང་ལམ་པར་འཕོས་པ་ཡིན་ཏེ། དཔེར་ན་ ན་མ་ ོར་
ང་བ་ ་ འོ། །[བར་ཆད་མེད་ལམ་]དེའི་གནས་ བས་ ་
མཐོང་ ང་དང་ ལ་བའི་སོ་སོར་བ གས་མིན་གྱི་འགོག་
པ་ཐོབ་ཀྱང་། སོ་སོར་བ གས་འགོག་མ་ཐོབ་ལ།
This cessation is attained in dependence on having analyzed but is not an
“analytical cessation” because “analysis” here refers not merely to analy-
sis, but to a wisdom of non-contaminated individual analysis, which refers
to that uninterrupted path. Because this cessation is simultaneous with the
path of seeing, rather than arising in dependence upon it, it is a non-ana-
lytical cessation. The analytical cessation comes with the path of release.
For example, at the time of the forbearance level of the path of prepa-
ration, one attains a non-analytical cessation that is a cessation of birth in
the bad migrations, whereas the analytical cessation of such is only at-
tained at the time of the path of release of the path of seeing. In Asaṅga’s
Summary of Manifest Knowledge it is said that the aggregates, sense fields,
and so forth of the bad migrations are to be viewed as ceased through see-
ing, that is, they are objects of abandonment by the path of seeing; the
meaning is that the analytical cessation that is a cessation of birth in the
bad migrations is attained only with the path of release of the path of see-
ing, whereas the non-analytical version is attained at the time of the for-
bearance path of preparation. Similarly, the non-analytical cessation that
is the cessation of the artificial conception of true existence is attained at
the time of the supreme mundane quality level of the path of preparation
and the uninterrupted path of the path of seeing [which occur in immediate
sequence], whereas the analytical cessation of the artificial conception of
true existence is attained only with the path of release of that path of see-
ing.
In the next period of [that is, after that uninterrupted path],
when the path of release of the path of seeing that is the
entity of the eight knowledges is generated, one attains an
analytical cessation that is an abandonment of what is to
be abandoned by the path of seeing. This is like locking
the door after throwing out the robber.
[བར་ཆད་མེད་ལམ་]དེའི་ ད་ཅིག་གཉིས་པ་ལ་ཤེས་པ་
བ ད་ཀྱི་ངོ་བོར་ ར་པའི་མཐོང་ལམ་ མ་གྲོལ་ལམ་
ེས་པ་ན་མཐོང་ ང་ ངས་པའི་སོ་སོར་བ གས་འགོག་
ཐོབ་པ་ཡིན་ཏེ། དཔེར་ན་ ན་མ་ ོར་ ང་ ེ་ ོ་བཅད་
པ་ ་ འོ། །
The uninterrupted path is like throwing the robber out, and the path of
release is like locking the door, making it very firm such that the robber
cannot return.
D) GREAT VEHICLE PATHS OF MEDITATION

This has four parts: definition, divisions, synonyms, and an
explanation of the mode of generation.
བཞི་པ་ཐེག་ཆེན་གྱི་ མོ ་ལམ་ལ། མཚན་ཉིད། ད ེ་བ།
མིང་གི་ མ་གྲངས། ེ་ ལ་བཤད་པ་དང་བཞི།
1' Definition
A Great Vehicle subsequent clear realization is the def-
inition of a Great Vehicle path of meditation.
དང་པོ་[མཚན་ཉིད་]ནི། ཐེག་ཆེན་གྱི་ ེས་ལ་མངོན་ གོ ས་
དེ། ཐེག་ཆེན་གྱི་ ོམ་ལམ་གྱི་མཚན་ཉིད།
2' Divisions
When these [Great Vehicle paths of meditation] are di-
vided, there are the three, Great Vehicle paths of medita-
tion that are pristine wisdoms of meditative equipoise and
so forth [that is, Great Vehicle paths of meditation that are
pristine wisdoms of subsequent attainment, and Great Ve-
hicle paths of meditation that are neither pristine wisdoms
of meditative equipoise nor pristine wisdoms of subse-
quent attainment].
གཉིས་པ་[ད ེ་བ]ནི། [ཐེག་ཆེན་གྱི་ ོམ་ལམ་]དེ་ལ་ད ེ་ན།

ཐེག་ཆེན་གྱི་ ོམ་ལམ་མཉམ་བཞག་ཡེ་ཤེས་སོགས་[ཐེག་
ཆེན་གྱི་ ོམ་ལམ་ ེས་ཐོབ་ཡེ་ཤེས། མཉམ་བཞག་ཡེ་ཤེས་དང་ ེས་ཐོབ་ཡེ་
ཤེས་གཉིས་གང་ཡང་མ་ཡིན་པའི་ ོམ་ལམ་བཅས་]ག མ་ཡོད།
That which is (1) a one-pointed meditative equipoise
on any of the three selflessnesses [the selflessness of the
person, emptiness of duality, or emptiness of true ex-
istence] that is its object and (2) is a Great Vehicle sub-
sequent clear realization occurring manifestly in the
continuum of the person who possesses it in the [men-
tal] continuum is the definition of a Great Vehicle path
of meditation that is a pristine wisdom of meditative eq-
uipoise.
རང་གི་ ལ་ ་ ར་པའི་བདག་མེད་ག མ་[གང་ཟག་བདག་
མེད། གཉིས་ ོང། བདེན་ ོང་]གང་ ང་ལ་ ེ་གཅིག་ ་མཉམ་
པར་བཞག་པ་ཡང་ཡིན། རང་ ད་ ན་གྱི་གང་ཟག་གི་
ད་ལ་མངོན་ ར་ ་འ ང་བའི་ཐེག་ཆེན་གྱི་ ེས་ལ་
མངོན་ ོགས་དེ།a ཐེག་ཆེན་གྱི་ མོ ་ལམ་མཉམ་བཞག་ཡེ་
When [Great Vehicle paths of meditation that are pristine
wisdoms of meditative equipoise] are divided, there are
three: Great Vehicle paths of meditation that are uninter-
rupted paths, and so forth [that is, that are paths of release,
and that are pristine wisdoms of meditative equipoise that
are neither uninterrupted paths nor paths of release].
[ཐེག་ཆེན་གྱི་ ོམ་ལམ་མཉམ་བཞག་ཡེ་ཤེས་]དེ་ལ་ད ེ་ན། ཐེག་
ཆེན་གྱི་ མོ ་ལམ་བར་ཆད་མེད་ལམ་སོགས་[ མ་འགྲོ་ལམ།
བར་ཆད་མེད་ལམ་དང་ མ་འགྲོལ་ལམ་གང་ཡང་མ་ཡིན་པའི་མཉམ་བཞག་
a
1987 Lhasa Go-mang (14a.2) mistakenly reads da.
ཡེ་ཤེས་བཅས་ག མ་]ག མ་ཡོད།

A Great Vehicle subsequent clear realization that
serves as the actual antidote to the innate conception
of true existence that is its corresponding object of
abandonment is the definition of a Great Vehicle path of
meditation that is an uninterrupted path.
རང་གི་ངོས་ ལ་གྱི་ ང་ ་བདེན་འཛིན་ ན་ ེས་ཀྱི་
དངོས་གཉེན་ ་ ར་པའི་ཐེག་ཆེན་གྱི་ ེས་ལ་མངོན་
ོགས་དེ། ཐེག་ཆེན་གྱི་ ོམ་ལམ་བར་ཆད་མེད་ ལམ་ [15b]
གྱི་མཚན་ཉིད།
When [Great Vehicle paths of meditation that are uninter-
rupted paths] are divided, there are four small cycles,
three medium cycles, and four great cycles, making
eleven because the conceptions that are objects of aban-
donment to be abandoned by the path of meditation are
abandoned by way of a division of them into the eleven
cycles of the two, the innate afflictive obstructions and the
innate obstructions to omniscience.
[ཐེག་ཆེན་གྱི་ ོམ་ལམ་བར་ཆད་མེད་ལམ་ལ་]ད ེ་ན། ང་ ་ ོར་
བཞི། འ ངི ་ ོར་ག མ། ཆེན་པོ་ ོར་བཞི་དང་བ ་
གཅིག་ཡོད་དེ། ང་ ་ ོམ་ ང་ གོ ་པ་དེ་ལ་ཉོན་ ིབ་
ན་ ེས་དང་། ཤེས་ བི ་ ན་ སེ ་གཉིས་ རོ ་བ ་
གཅིག་ ་ ་ེ ནས་ ོང་བའི་ ིར།
Lo-sang-gyal-tshan: a For the Lesser Vehicle, the path of meditation is
described as being divided into nine cycles of objects of abandonment:
three small, three medium, and three great. The reason that eleven cy-
cles of uninterrupted paths of the path of meditation are needed in the
Great Vehicle is to fit the description of progress over this path with
the presentation of the ten Bodhisattva grounds [which forms the sub-
ject matter of the next chapter]. Hence, there are ten uninterrupted
a
Oral communication, Feb 2, 2014.
paths corresponding to the ten grounds, and additionally, the tenth

ground has two uninterrupted paths, an initial uninterrupted path and
a final uninterrupted path of the tenth ground.
A Great Vehicle path of meditation that is an uninter-
rupted path serving as the actual antidote to the great
of the great innate conceptions of true existence that is
its corresponding object of abandonment is the defini-
tion of a small of the small uninterrupted path of a Great
Vehicle path of meditation.
རང་གི་ངོས་ ལ་གྱི་ ང་ ་བདེན་འཛིན་ ན་ ེས་ཆེན་
པོའི་ཆེན་པོའི་དངོས་གཉེན་ ་ ར་པའི་ཐེག་ཆེན་གྱི་
ོམ་ལམ་བར་ཆད་མེད་ལམ་དེ། ཐེག་ཆེན་གྱི་ ོམ་ལམ་
བར་ཆད་མེད་ལམ་ ང་ འི་ ང་ འི་མཚན་ཉིད།
When [Great Vehicle paths of meditation that are the
small of the small of the uninterrupted paths] are divided,
there are two, a path of meditation of the first ground that
is an uninterrupted path and [a path of meditation] of the
second ground that is an uninterrupted path.
[ཐེག་ཆེན་གྱི་ ོམ་ལམ་བར་ཆད་མེད་ལམ་ ང་ འི་ ང་ ་ལ་]ད ེ་ན།
ས་དང་པོའ་ི ོམ་ལམ་བར་ཆད་མེད་ལམ་དང་། ས་
གཉིས་པའི་བར་ཆད་མེད་ལམ་གཉིས་ཡོད།
Lo-sang-gyal-tshan:a For Jam-yang-shay-pa and the Go-mang tradi-
tion that relies on his textbooks, there is the uninterrupted path of the
path of seeing, which is immediately followed by the path of release
of the path of seeing. At this point, that which is to be abandoned by
the path of seeing (the mthong spang) have been abandoned. This is
then immediately followed by the pristine wisdom of subsequent at-
tainment of the path of seeing. Following this, a Bodhisattva again
enters into meditative equipoise on emptiness. That meditation is a
pristine wisdom of meditative equipoise of the path of seeing that is
neither an uninterrupted path nor a path of release, and it is still the
a
The material up to the next translation from Kön-chog-jig-may-wang-po is oral commu-
nication, February 2, 2014.
first ground.
When on the first ground that is the path of seeing, everything to
be abandoned by the path of seeing is gone. Regarding objects to be
abandoned, only those to be abandoned by the path of meditation
(sgom spang) remain. They are not yet abandoned, and when they have
been abandoned, a Bodhisattva has moved to the path of meditation.
However, for Jam-yang-shay-pa, the Bodhisattva has not yet moved
to the second ground. Why? In order to move to the second ground, a
Bodhisattva must have first completed the activities of the first
ground, which are described as ten aspects of thorough purifiers
(yongs sbyong bcu).a When those have been completed, a Bodhisattva
moves to the second ground. The first ground can take many eons, and
that process takes place on the both the path of seeing and the path of
meditation.b
There are those who go directly on to the path of meditation, but
there are also those who reenter meditative equipoise on the path of
seeing. Such Bodhisattvas meditate on emptiness more and more, and
by doing so build up the capacity to overcome that to be abandoned
by the path of meditation, the innate conception of true existence. In
the session where this capacity is fully gained, at the point when the
big of the big objects to be abandoned by the path of meditation is
overcome, that is, by an uninterrupted path of a path of meditation,
and the Bodhisattva moves to the path of meditation. The path of re-
lease that immediately follows is the small of the small paths of release
of the path of meditation. It is still a first ground. Then when the Bo-
dhisattva meditates more and develops the capacity to overcome the
small of the big objects to be abandoned by the path of meditation, the
large of the small uninterrupted paths of the path of meditation is gen-
erated, and the path of release that follows it is a second ground.
For Pan-chen Sö-nam-drag-pa,c the textbook author followed by
Lo-sel-ling, when one moves to the path of meditation, one also moves
a
Each ground has its own set of thorough purifiers, different in number on the various
grounds, which must be completed before a Bodhisattva can move to the next ground. See
the next chapter on the Bodhisattva grounds where that enumeration is presented.
b
Lo-sang-gyal-tshan said that the source relied on for this point is Gyal-tshab-dar-ma-
rin-chen’s Explanation Illuminating the Meaning of the Commentaries on (Maitreya’s)
“Treatise of Quintessential Instructions on the Perfection of Wisdom, Ornament for the
Clear Realizations”: Ornament for the Essence rnam bshad snying po rgyan (referred to
in Tibetan by the abbreviated title phar phyin rnam bshad) and also Asaṅga’s Bodhi-
sattva Grounds (bodhisattvabhūmi), which he reported as saying that the first ground can
take many eons.
c
paṇ chen bsod nams grags pa, 1478-1554.
to the second ground. In his system, the initial uninterrupted path of

the path of meditation is a second ground. For Jey-tsün Chö-kyi-gyal-
tshan,a the textbook author followed by Se-ra Jay,b the uninterrupted
path that overcomes the great of the great objects of abandonment by
the path of meditation is not a path of meditation, but the path of re-
lease that is the state of having abandoned those is a path of meditation
and is a second ground.
A Great Vehicle subsequent clear realization that
involves having been liberated from the innate concep-
tion of true existence that is the corresponding object
of abandonment by the uninterrupted path inducing it
is the definition of a Great Vehicle path of meditation that
is a path of release.
རང་འ ེན་ ེད་ཀྱི་བར་ཆད་མེད་ལམ་གྱི་ངོས་ ལ་གྱི་
ང་ ་བདེན་འཛིན་ ན་ ེས་ལས་གྲོལ་བའི་ཐེག་ཆེན་
གྱི་ ེས་ལ་མངོན་ ོགས་དེ། ཐེག་ཆེན་གྱི་ མོ ་ལམ་ མ་
གྲོལ་ལམ་གྱི་མཚན་ཉིད།
When [Great Vehicle paths of meditation that are paths of
release] are divided, there are nine.c
ད ེ་ན་དགུ་ཡོད།
3' Synonyms
“Great Vehicle path of meditation” and “Great Vehicle
subsequent clear realization” are synonymous equivalents.
ག མ་པ་[མིང་གི་ མ་གྲངས་]ནི། ཐེག་ཆེན་གྱི་ མོ ་ལམ་དང་།
a
rje btsun chos kyi rgyal mtshan, 1469-1546.
b
se ra/rwa/rva byes.
c
When queried, as to why the text says that there nine paths of release rather than the
eleven one would expect, given that there are eleven uninterrupted paths, Lo-sang-gyal-
tshan offered the following explanation:
First, there are actually only ten paths of release of the path of meditation, since
the path of release immediately following the final uninterrupted path of the
Great Vehicle path is a Great Vehicle path of no-more-learning. Thus, one would
have expected the author to posit ten paths of release; it is likely that he wrote
nine simply because it is the usual way of dividing up the path of meditation.
ཐེག་ཆེན་གྱི་ ེས་ལ་མངོན་ གོ ས་གཉིས་དོན་aགཅིག་

མིང་གི་ མ་གྲངས་སོ། །
When an uninterrupted path that serves as the actual anti-
dote to the innate conception of true existence that is its
corresponding object of abandonment is newly generated
in the continuum of a Bodhisattva on the path of seeing,
this is posited as passing from the path of seeing to the path
of meditation. (See chart next page.)
བཞི་པ་ ེ་ ལ་བཤད་པ་ནི། ང་སེམས་མཐོང་ལམ་པའི་
ད་ལ་རང་གི་ངོས་ ལ་གྱི་ ང་ ་བདེན་འཛིན་ ན་
ེས་ཀྱི་དངོས་གཉེན་ ་ ར་པའི་བར་ཆད་མེད་ལམ་
གསར་ ་ སེ ་པ་ན། མཐོང་ལམ་ནས་ ོམ་ལམ་ ་འཕོས་
པར་འཇོག་པ་ཡིན་ནོ། །
a
Correcting den in 1987 Lhasa Go-mang (14b.1) to don in accordance with 1999 TBRC
blab rang (15b.5).
Correlation of Great Vehicle Paths and Bodhisattva Grounds

BUDDHAHOOD path of release 11
great
great uninterrupted path
path of release 10
P small
A uninterrupted path
T path of release
H great medium 9
uninterrupted path
path of release
small 8
uninterrupted path
path of release
O great 7
F uninterrupted path
path of release
medium medium 6
uninterrupted path
path of release
small 5
M uninterrupted path
E path of release
D great 4
I uninterrupted path
T path of release
A small medium 3
T uninterrupted path
I path of release
I great 2
O small uninterrupted path
N path of release 1
small 1st of the
uninterrupted path 10 grounds
path of release
PATH OF SEEING 1*
uninterrupted path
* pristine wisdoms of the first ground included within the path of seeing
There is a mode of abandoning the objects of abandon-

ment by an uninterrupted path of the Great Vehicle path
of meditation. In terms of those whose lineage is definite
as that of the Great Vehicle:
 the great of the great afflictions that are to be aban-
doned by the path of meditation and the great of the great
obstructions to omniscience that are to be abandoned by
the path of meditation are each divided into two groups,
great and small, and
 the small of the small [objects of abandonment] are
also similarly divided into two,
making eleven cycles of objects to be abandoned by the
path of meditation; these are abandoned by eleven unin-
terrupted paths of the path of meditation.
ཐེག་ཆེན་གྱི་ ོམ་ལམ་བར་ཆད་མེད་ལམ་གྱིས་ ང་ ་
ོང་ ལ་ཡོད་དེ། ཐེག་ཆེན་རིགས་ངེས་ཀྱི་དབང་ ་
ས་ན། མོ ་ ང་ཉོན་མོངས་ཆེན་པོའི་ཆེན་པོ་དང་།
ོམ་ ང་ཤེས་ ིབ་ཆེན་པོའི་ཆེན་པོ་གཉིས་ལ་ཆེ་ ང་
ོར་ གཉིས་ ་ ེ། དེ་བཞིན་ ་ ང་ འི་ ང་ ་ལ་
[16a]
ཡང་གཉིས་ ་ ེ་ནས། ོམ་ ང་ རོ ་བ ་གཅིག་པོ་ ོམ་

ལམ་བར་ཆད་མེད་ལམ་བ ་གཅིག་གིས་ ོང་བ་ཡིན་ཏེ།
When we speak of the great of the great and so on, we are referring to these
on all nine levels. The great of the great is again divided into two, great
and small; the small of the small is also divided into two, great and small,
and that makes eleven cycles of objects to be abandoned rather than nine.
When we speak about eleven cycles, we are considering this further divi-
sion; when we talk about nine, we are not considering this further division.
The eleventh path of release is the path of no-more-learning. When
you treat it as eleven cycles, the last is the ground of Buddhahood. When
you treat it as nine, all are paths of meditation, but when you do treat as
eleven, the last is the ground of Buddhahood. The eleventh uninterrupted
path is the “uninterrupted path at the end of the continuum” [as a sentient
being] (rgyun mtha’ bar chad med lam).
For:
 the uninterrupted path of the path of meditation of the
first ground simultaneously abandons the nine greats of
the division of the great of the great afflictions to be aban-
doned by the path of meditation into two—these being of
the three realms and the nine levels;
 the uninterrupted path of the path of meditation of sec-
ond ground simultaneously abandons the nine small in the
division of the great of the great objects to be abandoned
by the path of meditation into two—these being of the three
realms and the nine levels;
ས་དང་པོའ་ི ོམ་ལམ་བར་ཆད་མེད་ལམ་གྱིས་ ཁམས་ a
ག མ་ས་དགུའི་ མོ ་ ང་ཉོན་མོངས་ཆེན་པོའ་ི ཆེན་པོ་

ལ་གཉིས་ ་ ེ་བའི་ཆེན་པོ་དགུ་གཅིག་ཆར་ ་ ོང་། ས་
གཉིས་པའི་ ོམ་ལམ་བར་ཆད་མེད་ལམ་གྱིས་ཁམས་
ག མ་ས་དགུའི་ མོ ་ ང་ཆེན་པོའ་ི ཆེན་པོ་ལ་གཉིས་ ་
ེ་བའི་ ང་ ་དགུ་གཅིག་ཆར་ ་ ོང་།
 similarly, the uninterrupted paths of the path of med-
itation ranging from the uninterrupted path of the path
of meditation of the third ground up to the uninter-
rupted path of the path of meditation of the ninth
ground respectively abandon simultaneously the nine
that range from the medium of the big objects to be
abandoned by the path of meditation—these being of
the nine levels—through the medium of the small;
དེ་བཞིན་ ་ས་ག མ་པའི་ ོམ་ལམ་བར་ཆད་མེད་ལམ་
ནས་ས་དགུ་པའི་ ོམ་ལམ་བར་ཆད་མེད་ལམ་གྱི་བར་
a
Correcting gyi in 1987 Lhasa Go-mang (15b.4) to gyis in accordance with 1999 TBRC
bla brang (16a.2) and electronic edition.
གྱིས་རིམ་པ་བཞིན་ ་ས་དགུའི་ མོ ་ ང་ཆེན་པོའི་

འ ིང་ནས་ ང་ འི་འ ིང་གི་བར་དགུ་པོ་གཅིག་ཆར་
་ ོང་།
Hence the uninterrupted path of the path of meditation of the third ground
abandons the medium of the big objects to be abandoned by the path of
meditation; that of the fourth ground abandons the small of the big; that of
the fifth ground abandons the big of the medium; that of the sixth ground
abandons the medium of the medium; that of the seventh ground abandons
the small of the medium; that of the eighth ground abandons the big of the
small; and that of the ninth ground abandons the medium of the small.
 the initial uninterrupted path of the path of meditation
of a tenth grounder simultaneously abandons the nine
greats in the division into two of the small of the small
objects to be abandoned in relation to the nine levels. The
final uninterrupted path of the path of meditation of a
tenth grounder simultaneously abandons the nine smalls
in the division into two of the small of the small objects
to be abandoned by the path of meditation in relation to
the nine levels.
ས་བ ་པའི་ཐོག་མའི་ ོམ་ལམ་བར་ཆད་མེད་ལམ་གྱིས་a
ས་དགུའི་ མོ ་ ང་ ང་ འི་ ང་ ་ལ་གཉིས་ ་ ེ་བའི་
ཆེན་པོ་དགུ་གཅིག་ཆར་ ་ ོང་། ས་བ ་པའི་ཐ་མའི་
ོམ་ལམ་བར་ཆད་མེད་ལམ་གྱིས་ས་དགུའི་ མོ ་ ང་
ང་ འི་ ང་ ་ལ་གཉིས་ ་ ེ་བའི་ ང་ ་དགུ་གཅིག་
ཆར་ ་ ངོ ་བའི་ ིར།
In terms of one who has previously had the realization of
a Foe Destroyer, then, since there are no afflictions to be
abandoned, the obstructions to omniscience are aban-
doned upon their having been divided into eleven cycles
a
Correcting gyi in 1987 Lhasa Go-mang (14b.6) to gyis in accordance with 1999 TBRC
bla brang (16a.4) and electronic edition.
[the four-fold great: the very great of the great obstruc-

tions to omniscience, the great of the great, medium of the
great, and small of the great; the three-fold medium: great
of the medium, medium of the medium, and small of the
medium; and the four-fold small: great of the small; me-
dium of the small; small of the small; exceedingly small
of the small; making eleven].
Therefore, it should be known that the great of the
great Bodhisattva path of meditation, the uninterrupted
path at the end of the continuum, and the diamond-like
meditative stabilization of a Bodhisattva path of meditation
are equivalent.
དགྲ་བཅོམ་ གོ ས་པ་ ནོ ་སོང་གི་དབང་ ་ ས་ན། ཉོན་
མོངས་ ངོ ་ ་མེད་པས་ཤེས་ ིབ་ རོ ་བ ་གཅིག་[ཤེས་
བི ་ཆེན་པོའི་ཆེ་ཤིན་ ་ཆེན་པོ། ཆེན་པོའི་ཆེན་པོ། ཆེན་པོའི་འ ིང། ཆེན་
པོའི་ ང་ ་ ེ་ཆེན་པོ་ ོར་བཞི། འ ིང་གི་ཆེན་པོ། འ ིང་གི་འ ིང། འ ིང་
གི་ ང་ ་ ེ་འ ིང་ ོར་ག མ། ང་ འི་ཆེན་པོ། ང་ འི་འ ིང་། ང་
འི་ ང་ ང། ང་ ་ཆེ་ཤིན་ ་ ང་ ་ ེ་ ང་ འི་ ོར་བཞི་བཅས་བ ་
གཅིག་] ་ ེ་ནས་ ོང་བ་ཡིན་ནོ། །དེས་ན་ ང་སེམས་ཀྱི་
མོ ་ལམ་བར་ཆད་མེད་ལམ་ཆེན་པོའི་ཆེན་པོ་དང་ ན་
མཐའི་བར་ཆད་མེད་ལམ་དང་། ང་སེམས་ཀྱི་ ོམ་ལམ་
ོ་ ེ་ ་ འི་ཏིང་ངེ་འཛིན་ མས་དོན་གཅིག་ ་ཤེས་
པར་ འོ། །
“Path of no-more-learning,” “pristine wisdom body of attributes,” “ex-
alted-knower-of-all-aspects,” and “Buddha-pristine-wisdom” are all the
same as will be indicated later at the point of the synonyms.
E) GREAT VEHICLE PATHS OF NO-MORE-

LEARNING
an explanation of the mode of generation.
་པ་ཐེག་ཆེན་གྱི་མི་ བོ ་ལམ་ལ། མཚན་ཉིད། ད ེ་

[16b]
བ། མིང་གི་ མ་གྲངས། ་ེ ལ་བཤད་པ་དང་བཞི།

1' Definition
A final exalted knower that has exhaustively aban-
doned the two obstructions is the definition of a Great
Vehicle path of no-more-learning.
དང་པོ་[མཚན་ཉིད་]ནི། ིབ་གཉིས་ཟད་པར་ ངས་པའི་
མཐར་ ག་གི་མཁྱེན་པ་དེ། ཐེག་ཆེན་གྱི་མི་ བོ ་ལམ་གྱི་
མཚན་ཉིད།
2' Divisions
When those [Great Vehicle paths of no-more-learning] are
divided, there are two: exalted-knowers-of-all-aspects that
know the mode and exalted-knowers-of-all-aspects that
know the varieties. Or again, when [Great Vehicle paths of
no-more-learning] are divided, there are the five pristine
wisdoms: the mirror-like pristine wisdom, and so forth [the
pristine wisdom of sameness, the pristine wisdom of indi-
vidual realization, the pristine wisdom of achieving activi-
ties, and the pristine wisdom of the element of attributes].
གཉིས་པ་[ད ེ་བ]ནི། [ཐེག་ཆེན་གྱི་མི་ ོབ་ལམ་]དེ་ལ་ད ེ་ན།
ཇི་ ་བ་མཁྱེན་པའི་ མ་མཁྱེན་དང་། ཇི་ ེད་པ་མཁྱེན་
པའི་ མ་མཁྱེན་གཉིས་ཡོད། ཡང་[ཐེག་ཆེན་གྱི་མི་ ོབ་
ལམ་]དེ་ལ་ད ེ་ན། མེ་ལོང་ ་ འི་ཡེ་ཤེས་སོགས་[མཉམ་
ཉིད་ཡེ་ཤེས། སོར་ ོག་ཡེ་ཤེས། ་ བ་ཡེ་ཤེས། ཆོས་ད ིངས་ཡེ་ཤེས་ཏེ་] ་
ཡང་ཡོད།
The mirror-like pristine wisdom is so-called because one has actualized a
state in which the form aggregate has been purified such that it is no longer
necessary to alternate between the pristine wisdom of meditative equipoise

and the pristine wisdom of subsequent attainment. If you had a two-sided
mirror, reflections would appear on both sides. Similarly, a Buddha’s ex-
alted knower, a mirror-like pristine wisdom, can perceive simultaneously
both ultimate and conventional phenomena, without needing to alternate
between meditative equipoise and subsequent attainment to do so. Both
the mode and the varieties, that is, both emptiness and conventional phe-
nomena, can appear at the same time to a Buddha’s mirror-like pristine
wisdom. This is unlike the situation on the paths of learning, where when
ultimate truths are being realized, conventional phenomena cannot be
taken as an object. Even though we speak verbally about an exalted-
knower-of-all-aspects that knows a pot and an exalted-knower-of-all-as-
pects that knows a pillar, an exalted-knower-of-all-aspects realizing emp-
tiness and an exalted-knower-of-all-aspects realizing the selflessness of
the person, in fact are all just one exalted knower that sees all objects of
knowledge.
The pristine wisdom of equality, or sameness, is so called because one
has actualized the final pristine wisdom upon the transformation of the
aggregate of feelings. At that point there is no feeling of suffering at all. In
terms of the levels of learning, the actual fourth concentration has the na-
ture of neutral feeling; the actual third concentration has the nature of bliss.
Because at the stage of Buddhahood, there is no such division into types
and hence there is equality, it is called the pristine wisdom of equality. At
that point one has an “equality” (mnyam) of uncontaminated bliss that does
not have any of the defects of usual bliss and has all the good qualities of
equanimity.
The pristine wisdom of individual realization is so called because one
has actualized the final pristine wisdom upon the transformation of the
aggregate of discrimination. This purified discrimination understands just
as they are the dispositions, thoughts, and latent tendencies of trainees, and
this serves as the motivator for teaching doctrine. From the point of view
of knowing these without confusion, a Buddha teaches doctrine unimped-
edly and with full concordant conditions, knowing just what individual
teachings should be given to which people–Great Vehicle or Lesser Vehi-
cle, sūtra or tantra. Thus it is called the pristine wisdom of individual real-
ization.
The pristine wisdom of achieving activities is so-called because it is
an actualization of a final pristine wisdom upon the transformation of the
aggregate of compositional factors. If a trainee has all the concordant cir-
cumstances for it, then a Buddha is able to engage in activities on this
person’s behalf that are just the right length of time, not a minute too long
nor too short, because a Buddha has no forgetfulness, no imprecision, and

so forth. That which causes a Buddha to be able to do this is the final pris-
tine wisdom of achieving activities.
The pristine wisdom that is actualized upon the transformation of the
aggregate of consciousness is called the pristine wisdom of the element of
attributes. In the continuum of a sentient being this “element of attributes”
is the naturally abiding lineage; in the continuum of a Buddha it is the
Nature Body, which is the factor of natural purity.a The final, or ultimate,
perceiver of that is called the pristine wisdom of the element of attributes.
3' Synonyms
“Exalted-knower-of-all-aspects,” “Great Vehicle path of
no-more-learning,” and “pristine wisdom truth body” are
synonymous equivalents.
ག མ་པ་[མིང་གི་ མ་གྲངས་]ནི། མ་མཁྱེན། ཐེག་ཆེན་གྱི་
མི་ ོབ་ལམ།b ཡེ་ཤེས་ཆོས་ ་ མས་དོན་གཅིག་མིང་གི་
A Bodhisattva who is abiding in the uninterrupted path at
the end of the continuum is one on the path of meditation.
At the time of this uninterrupted path, the unimpeded ca-
pacity that is the cause generating the first moment of an
exalted-knower-of-all-aspects exists as a full complement
of the limitless types of potentials of the twenty-one sets of
uncontaminated pristine wisdom.c
བཞི་པ་ ེ་ ལ་བཤད་པ་ནི། ན་མཐའི་བར་ཆད་མེད་
a
rang bzhin rnam dag gi char gyur pa’i ngo bo nyid sku. ’di gzigs pa mthar thug pa de la
chos dbyings ye shes.
b
1987 Lhasa Go-mang (15a.4) has no perpendicular stroke (shad) after lam, whereas 1999
TBRC bla brang (16b.2) and electronic edition do.
c
These are set forth in Maitreya’s Ornament for Clear Realization, VIII.2-6. They are
twenty-one sets of uncontaminated pristine wisdoms of the Buddha ground. See Hopkins
and Yi, Jam-yang-shay-pa’s Seventy Topics, where they comprise the 68th topic and are
listed in both English and Tibetan.
ལམ་ལ་གནས་པའི་སེམས་དཔའ་དེ་ ོམ་ལམ་པ་ཡིན་ལ།
བར་ཆད་མེད་ལམ་དེའ་ི ས་ན་ མ་མཁྱེན་ ད་ཅིག་
དང་པོ་བ དེ ་པའི་ འི་ ས་པ་ཐོགས་མེད་ཟག་མེད་ཡེ་
ཤེས་ ེ་ཚན་ཉེར་གཅིག་གི་ ས་པའི་རིགས་མཐའ་དག་
ཡོངས་ ་ གོ ས་པར་ཡོད་ལ།
On the occasion of the uninterrupted path at end of the continuum, there
exists an unimpeded capacity to act as a complete and perfect cause to
generate the first moment of an exalted-knower-of-all-aspects [the omnis-
cient consciousness of a Buddha], and this is a cause that completes the
limitless types of capacity for generating the twenty-one sets of uncontam-
inated pristine wisdom of the Buddha ground.
For that uninterrupted path [that is the uninterrupted path
at the end of the continuum], dualistic appearance with
regard to the noumenon has vanished, and there is not
even the slightest appearance of conventionalities to ei-
ther the appearance factor or the ascertainment factor of
that [uninterrupted path at the end of the continuum].
བར་ཆད་མེད་ལམ་[ ན་མཐའི་བར་ཆད་མེད་ལམ་]དེ་ཆོས་ཉིད་
ལ་གཉིས་ ང་ བ་ཅིང་[ ན་མཐའི་བར་ཆད་མེད་ལམ་]དེའི་
ང་ངོ་དང་ངེས་aངོ་གང་ན་ཡང་ཀུན་ བོ ་ཀྱི་ ང་བ་
ང་ཟད་ཀྱང་མེད་ལ།
Dualistic appearance with regard to emptiness has disappeared. To the ap-
pearance factor of that uninterrupted path no conventional phenomena are
appearing, and no conventional phenomena are objects of its mode of ap-
prehension.
However, in the next moment of that [uninterrupted path
at the end of the continuum], without stirring from that
meditative equipoise, even though to the factor perceiving
the mode [that is, realizing emptiness] conventionalities
a
Correcting des in 1987 Lhasa Go-mang (15a.6) to nges in accordance with 1999 TBRC
bla brang (16b.4) and Mundgod electronic edition.
do not appear, to the appearance factor, all the diverse ob-

jects of knowledge are directly perceived, like moist ol-
ives in the palm of the hand, such that this one moment of
pristine wisdom has become a common locus of an ex-
alted knower knowing the mode and knowing the diver-
sity.
[ ན་མཐའི་བར་ཆད་མེད་ལམ་]དེའི་ ད་ཅིག་གཉིས་པར་
མཉམ་བཞག་དེ་ལས་མ་གཡོས་པར་ཇི་ ་བ་ལ་གཟིགས་
པའི་ངོར་ཀུན་ ོབ་མི་ ང་ཡང་། ང་ངོར་ཤེས་ ་ཇི་
ེད་པ་ཐམས་ཅད་ལག་མཐིལ་ ་ ་ ་ར་ ོན་པ་བཞག་
པ་ ར་མངོན་ མ་ ་གཟིགས་པའི་ཡེ་ཤེས་ ད་ཅིག་མ་
གཅིག་པོ་དེ་ཉིད་ཇི་ ་བ་མཁྱེན་པ་དང་། ཇི་ ེད་པ་
མཁྱེན་པའི་ཡེ་ཤེས་ཀྱི་གཞི་མ ན་ ་སོང་བ་དང་།
To the appearance factor of that uninterrupted path, there is no appearance
of conventionalities, but in the next moment of that consciousness, without
moving from, or rising from, that meditative equipoise set in equipoise on
emptiness—to the factor of that consciousness realizing the mode—con-
ventionalities do not appear, but to its appearance factor, all the varieties
of objects of knowledge appear like seeing an olive in the palm of the hand.
It is a wet olive because it reflects the lines of the hand, but olive is just an
example—if it were put into the palm of your hand, you could see it very
clearly. This is how a Buddha sees all phenomena. The one moment of
pristine wisdom that does all this has become a common locus of an ex-
alted knower of the mode and an exalted knower of the varieties of phe-
nomena.
And this attainment of the first moment of an exalted-
knower-of-all-aspects, abandonment of all obstructions to
omniscience, attainment of the state of a Buddha, and at-
tainment of the path of release of having abandoned the
two obstructions have occurred simultaneously.
མ་མཁྱེན་ ད་ཅིག་དང་པོ་ཐོབ་པ་དང་། ཤེས་ ིབ་མ་
ས་པར་ ངས་པ་དང་། སངས་ ས་ ཀྱི་གོ་འཕང་ [17a]
ཐོབ་པ་དང་། ིབ་གཉིས་ ངས་པའི་ མ་གྲོལ་ལམ་

ཐོབ་པ་ ས་མཉམ་པར་སོང་བ་ཡིན་ནོ།a །
At that time, one attains the first moment of an exalted-knower-of-all-as-
pects. At that same time, one has abandoned all the obstructions to omnis-
cience, one has attained the state of a Buddha, and one has attained the
path of release that is a state of having abandoned the two obstructions.
There are no differences in time of these, some former and some later; they
are simultaneous.
[OBJECTS OF MEDITATION AND ABANDON-

MENT]
When the differences in the chief objects of meditation of
the three vehicles are set forth in brief, according to the
system of Consequentialists, emptiness is the main object
of meditation on the paths of the three vehicles [the
Hearer Vehicle, Solitary Victor Vehicle, and Great Vehi-
cle] because the uninterrupted paths and the paths of re-
lease of the paths of seeing of all three vehicles [Hearer,
Solitary Victor or Great Vehicle] are pristine wisdoms of
meditative equipoise set one-pointedly on both the subtle
selflessness of persons and the subtle selflessness of phe-
nomena. They assert that the negative [or absence] of true
existence in terms of a person is asserted as the subtle self-
lessness of a person and the negative [or absence] of true
existence in terms of [other] phenomena such as the ag-
gregates and so forth is the subtle selflessness of phenom-
ena.
ཐེག་པ་ག མ་གྱི་ ོམ་ འི་གཙ་བོའི་ཁྱད་པར་ ང་ཟད་
བ ོད་ན། ཐལ་འ ར་པའི་ གས་ལ། ོང་ཉིད་ནི་ཐེག་
པ་ག མ་[ཉན་ཐོས་རང་ ལ་ཐེག་ཆེན་ག མ་]གྱི་ལམ་གྱི་བ ོམ་
འི་གཙ་བོ་ཡིན་ཏེ། ཐེག་པ་ག མ་[ཉན་ཐོས་རང་ ལ་ཐེག་
a
Correcting yin ni in 1987 Lhasa Go-mang (15b.1) to yin no in accordance with 1999
TBRC bla brang (17a.1) and Mundgod electronic edition.
ཆེན་ག མ་]གྱི་མཐོང་ལམ་བར་ཆད་མེད་ལམ་དང་།
མཐོང་ལམ་ མ་གྲོལ་ལམ་ མས་གང་ཟག་གི་བདག་མེད་
་མོ་དང་། ཆོས་ཀྱི་བདག་མེད་ ་མོ་གཉིས་ཀ་ལ་ ེ་
གཅིག་ ་མཉམ་པར་བཞག་པའི་མཉམ་བཞག་ཡེ་ཤེས་
ཡིན་པའི་ རི ། གང་ཟག་གི་ ེང་ ་བདེན་ བ་བཀག་པ་
གང་ཟག་གི་བདག་མེད་ ་མོ་དང་། ང་སོགས་ཆོས་ཀྱི་
ེང་ ་བདེན་ བ་བཀག་པ་ཆོས་ཀྱི་བདག་མེད་ ་མོར་
འདོད་དོ། །
The Middle Way School is one of the four types of Buddhist tenet systems,
and its fundamental root tenets assert that whatever is an established base
[that is, whatever exists,] is necessarily not truly existent. The Middle Way
school (dbu ma pa, madhyamaka) itself is divided into Autonomists (rang
rgyud pa, svātantrika) and Consequentialists (thal gyur pa, prāsaṅgika).
Those followers of the Middle Way who assert autonomous reasons (rang
rgyud kyi sbyor ba, svatantra-prayoga) are called Autonomists. Those fol-
lowers of the Middle Way who do not assert autonomous reasons but do
assert the generation of an inferential consciousness based only on a con-
sequence (thal ’gyur, prasaṅga) are Consequentialists.
According to the Consequence School, the subtle selflessness of per-
sons is that persons, aside from just being imputed by terms and concep-
tuality, do not exist in their own right (yul rang gi ngos nas), and the subtle
selflessness of phenomena is that other phenomena, aside from just being
imputed by terms and conceptuality, do not exist in their own right. In the
Consequentialist system there is no difference in the difficulty of realizing
the selflessness of the person and the selflessness of phenomena because
there is no difference of coarseness and subtlety in the objects of negation.
As Chandrakīrti says in his Supplement to (Nāgārjuna’s) “Treatise on the
Middle Way,” the difference in the two selflessnesses is made by way of
the base that is empty (stong gzhi) rather than by way of that which is
negated.
The negative or emptiness of true existence in terms of I or of mine is
the selflessness of persons. Similarly, the emptiness of true existence of
persons who are of different continuums than oneself is also a selflessness
of persons. That factor that is the negative of true existence that is with
phenomena other than the I, mine, and persons—whether these phenom-

ena be compounded or uncompounded—is a subtle selflessness of phe-
nomena.
According to the Consequentialists, the Autonomists assert that all
phenomena inherently exist. The Consequentialists say that since the Au-
tonomists assert inherent existence, they are thus unable to present well
how phenomena could be empty of true existence, which they do indeed
assert. Therefore, one could ask whether this would lead to saying that the
Middle Way Autonomists are not proponents of the Middle Way. It is an-
swered that there is no fallacy that they are not proponents of the Middle
Way because even though they are not able to explain how to posit the lack
of true existence exactly as it is, they nonetheless do assert it, and hence
there is no fault that they are not proponents of the Middle Way. For ex-
ample, there is a renowned example of a monastic who is in contradiction
of the formulated rules, but this does not make the person not a monastic.
Indeed it is not suitable for a person who has pledged to be governed by
formulated rules to contradict those rules, but the contradiction or breaking
of this conduct is not itself sufficient to make the person a non-monastic,
although this does not include the four basic defeats, for a monastic who
commits any of these becomes a non-monastic.a Similarly, it is not suitable
to assert existence in its own right or inherent existence, but the mere as-
sertion of that does not make a person not a proponent of the Middle Way.
However, if one asserts true existence or ultimate existence, one becomes
not a proponent of the Middle Way.
In the systems of the Autonomists and the proponents of
Mind-Only, the chief objects of meditation of the three
vehicles are dissimilar. According to the Middle Way Yo-
gic Autonomists:
• the subtle selflessness of phenomena is the chief object of
meditation for Bodhisattva paths
• the coarse selflessness of phenomena, which is the emptiness
of apprehended-object and apprehending-subject as different
a
There are natural non-virtues and formulated or coded non-virtues. The natural non-vir-
tues are the ten non-virtues: killing, stealing, sexual misconduct, lying, and so forth. The
codified non-virtues are not natural non-virtues because they have to be laid down as rules
prior to becoming non-virtues. During the time of Buddha, when the rules were made and
given out to monastics one by one, there existed monks who did not possess the formulated
laws, but now all monastics are committed to the formulated laws. Merely breaking a cod-
ified rule does not make one a non-monastic, and similarly merely asserting inherent ex-
istence does not make one not a proponent of the Middle Way, as long as one asserts the
absence of true existence.
substantial entities, is the chief object of meditation for Sol-

itary Victor paths
• and the subtle selflessness of persons, which is a person’s
emptiness of being substantially existent in the sense of be-
ing self-sufficient, is the chief object of meditation for
Hearer paths.
རང་ ད་པ་དང་། སེམས་ཙམ་པ་གཉིས་ཀྱི་ གས་ལ།
ཐེག་པ་ག མ་གྱི་བ མོ ་ འི་གཙ་བོ་མི་འ ་ ེ། ལ་
འ ོར་ དོ ་པའི་ད ་མ་རང་ ད་པ་ ར་ན་ཆོས་ཀྱི་
བདག་མེད་ ་མོ་ནི་ ང་སེམས་ཀྱི་ལམ་གྱི་བ ོམ་ འི་
གཙ་བོ་དང་། ག ང་འཛིན་ ས་ཐ་དད་ཀྱིས་ ོང་པའི་
ཆོས་ཀྱི་བདག་མེད་རགས་པ་ནི། རང་ ལ་ལམ་གྱི་བ ོམ་
འི་གཙ་བོ་དང་། གང་ཟག་རང་ ་ བ་པའི་ ས་ཡོད་
ཀྱིས་ ོང་པའི་གང་ཟག་གི་བདག་མེད་ ་མོ་ནི།a ཉན་
ཐོས་ཀྱི་ལམ་གྱི་བ ོམ་ འི་གཙ་བོ་ཡིན་ནོ། །
Because the chief objects of meditation are different, the chief objects of
abandonment are also different.
Also, the obstructions to omniscience are posited as the
chief objects of abandonment for Bodhisattvas. The
coarse conception of a self of phenomena is posited as the
chief object of abandonment for Solitary Victors, and the
subtle conception of a self of persons is posited as the
chief object of abandonment for Hearers.
b
ང་ འི་གཙ་བོ་ཡང༌། ཤེས་ ིབ་དང་། ཆོས་ཀྱི་བདག་
འཛིན་རགས་པ་དང་། གང་ཟག་གི་བདག་འཛིན་ ་མོ་
a
2012 Mundgod digital (18.17) has a shad at this point that is absent in both 1987 Lhasa
Go-mang (15b.5) and 1999 TBRC bla brang (17a.5). The shad is stylistically consistent
within the sentence.
b
2012 Mundgod digital (18.18) and 1987 Lhasa Go-mang (15b.6) both have a shad at this
point that is absent in 1999 TBRC bla brang (17a.6). The shad is stylistically consistent.
མས་ནི་རིམ་པ་བཞིན་ ། ང་སེམས་དང་། རང་ ལ་

དང་། ཉན་ཐོས་ མས་ཀྱི་ ང་ འི་གཙ་བོར་aའཇོག་
[17b]
གོ །
In the systems of the [Middle Way] Sutric Autonomists
and of Mind-Only, the types of wisdom realization and the
chief objects of abandonment of Hearers and Solitary Vic-
tors are explained in mostly the same way.
མདོ་ ེ་ དོ ་པ་དང་སེམས་ཙམ་པ་གཉིས་ཀྱི་ གས་ལ།
ཉན་རང་གཉིས་ཤེས་རབ་ཀྱི་ ོགས་རིགས་དང༌། ང་
འི་གཙ་བོ་ཕལ་ཆེར་མ ངས་པར་བཤད་ལ།
The reason for this is that the Middle Way Sutric Autonomists assert ex-
ternal objects. Therefore, they do not posit the emptiness of apprehended-
object and apprehending-subject as different substantial entities as the
chief object of meditation of Solitary Victors.
The proponents of Mind-Only do not assert external objects and do
assert an emptiness of external objects; still, they assert that the emptiness
of apprehended-object and apprehending-subject as different substantial
entities is the subtle selflessness of phenomena. Thus, they assert that
whenever one realizes the emptiness of external objects or the emptiness
of apprehended-object and apprehending-subject as different substantial
entities, one has realized the subtle selflessness of phenomena. Therefore,
for them, Solitary Victors cannot realize the emptiness of apprehended-
object and apprehending-subject as different substantial entities [since
they do not realize the subtle selflessness of phenomena]; rather they posit
this as the main object of meditation of the Great Vehicle.
The differences between the great and small vehicles and
so forth should be known from other texts.
ཐེག་པ་ཆེ་ ང་གི་ཁྱད་པར་སོགས་ནི་གཞན་ལས་ཤེས་
པར་ འོ། །
a
Correcting gtso bo phal ’jog in the 1987 Lhasa Go-mang (15b.6) to gtso bor ’jog in
accordance with the 1999 TBRC bla brang (17b.1) and 2012 Mundgod electronic (18.20).
6. Bodhisattva Grounds
2. Explaining in detail a presentation of

the ten grounds
This has three parts, the definition of a ground of a Bodhi-
sattva Superior, divisions, and the meaning of the individ-
ual divisions.
གཉིས་པ། ས་བ འི་ མ་བཞག་ ེ་ ག་ ་བཤད་པ་ལ།
ང་འཕགས་ཀྱི་སའི་མཚན་ཉིད། ད ེ་བ། ེ་བ་སོ་སོའི་
དོན་དང་ག མ།
As was explained earlier, there are many different types of presentations
of “ground” (sa, bhūmi).a For instance, there is the ground that is re-
nowned in the world; there is also the ground from within the division into
grounds and paths. Within the division into grounds and paths, there are
the eight grounds of the lesser vehicle that have already been explained.
Nāgārjuna said in The Precious Garland (440), “Just as eight grounds of
Hearers are described in the Hearers’ Vehicle, so are ten grounds of Bo-
dhisattvas [described] in the Great Vehicle.”b “Just as …” indicates that
the eight grounds of Hearers are used as an example for the ten grounds of
Bodhisattva Superiors in the Great Vehicle.
a
See Chapter 2. The specific discussion of the “eight lesser grounds” occurs from 41-63.
b
Ji ltar nyan thos theg pa la// nyan thos sa ni brgyad bshad pa// de bzhin theg pa chen po
la// byang chub sems dpa’i sa bcu’o//. This verse is cited by Tsong-kha-pa in his Illumina-
tion of the Thought as he begins his discussion of Chandrakīrti’s explanation of the bodhi-
sattva grounds. See Tsong-kha-pa, Ken-sur Nga-wang-lek-den, and Jeffrey Hopkins, Com-
passion in Tibetan Buddhism (London: Rider, 1980; reprint, Ithaca, N.Y.: Snow Lion,
1980), 131.
a. Definition [of a ground of a Bodhi-

sattva Superior]
A Bodhisattva Superior’s exalted knower that is con-
joined with wisdom directly realizing emptiness and
with great compassion is the definition of a ground of a
Bodhisattva Superior.
དང་པོ་[ ང་འཕགས་ཀྱི་སའི་མཚན་ཉིད་]ནི། ངོ ་ཉིད་མངོན་
མ་ ་ ོགས་པའི་ཤེས་རབ་དང་། ིང་ ེ་ཆེན་པོས་ཟིན་
པའི་ ང་འཕགས་ཀྱི་མཁྱེན་པ་དེ། ང་སེམས་འཕགས་
པའི་སའི་མཚན་ཉིད།
Here, emptiness refers to the subtle selflessness of phenomena. The fact
that this is a direct cognition means that there is no appearance of true
existence and no appearance of a sound-generality or a meaning-general-
ity. The object it realizes is as clear to it as is a form to the eye perceiving
a form. Wisdom, here, is the wisdom discriminating phenomena. That is
wisdom, and there is also method, in the form of great compassion. Great
compassion is an empathetic consciousness that observes all sentient be-
ings and wishes to free them from suffering.
Although there are times when a Bodhisattva is not explicitly thinking
about emptiness, there are no times when a Bodhisattva Superior’s con-
sciousness is not conjoined with the realization of emptiness. This is be-
cause it does not have to be explicitly conjoined; it can be conjoined in the
sense of non-degeneration. A Bodhisattva is not subject to our type of for-
getting. If a Bodhisattva wants to think about emptiness, he or she always
can.
Query: Would there then be any consciousness of a Bodhisattva Su-
perior that would not be a ground?
Response: His or her exalted knowers would all be grounds, but not
other consciousnesses, such as a Bodhisattva’s sense consciousnesses.
Also, within mental consciousnesses there are also those that would not be
grounds, such as for instance, a mental consciousness mindful of blue or a
mental consciousness mindful of a sound that is induced by an ear con-
sciousness apprehending a sound. On the seventh ground and below, there
are cases of the conception of true existence being manifest, and those
consciousnesses are not grounds either.
Even though they, unlike ordinary persons like ourselves, do not get
Bodhisattva Grounds 219
completely out of their own control and come under the control of the af-
flictions, there are cases of manifest afflictions. The example given is of a
Bodhisattva’s manifesting desire in order to help others, as in the case of
having children, and so forth. These activities are branches of achieving
the welfare of others and hence causes of enlightenment. They are con-
joined with the wisdom directly realizing emptiness and with compassion,
but they are not exalted knowers.
There is a well-known story about a captain called the Compassionate
Captain (ded dpon snying rje can) who was a Bodhisattva Superior. He
killed a man called Black Spearman who was about to kill many people.
The captain took it upon himself to kill that man, thinking, “Whatever hap-
pens to me is all right.” Not only would he save the people that the other
was going to kill, but he also felt to relieve that person of the sin of killing
so many others, even if he then had to have the sin of killing someone.
This story is used as an example of a Bodhisattva Superior still having
afflictions, specifically those of anger or hatred. However, whether or not
there would have to be anger in the continuum of the Bodhisattva is de-
bated. One point of view is that, even if the basic causal motivation is vir-
tuous, in order to actually bring the deed of killing to conclusion, there is
the thought “I have to stop this person’s life,” and this requires a moment
of hatred or anger. I think that it is likely this way because you would need
this thought. With it you would think, “If this person dies, that is fine.” To
be willing to bring this about is the sign that there is a moment of anger. If
you were doing this only with a thought of compassion, you would not be
able to carry out the act of killing.
Query: Would this not make the person a non-Bodhisattva since you
cannot give up your compassion towards people, not even towards one
person.
Response: It would not because the person is functioning within a very
strong thought to help others.
However, there are also people who argue the other side. They say that
there is no hatred; that in the beginning, middle, and end, the action of the
Bodhisattva is only virtuous. The captain realizes that if he does not kill
that man and many people are killed, there will be tremendous fault to the
person who kills them. He also knows that if all those persons are killed,
they not only lose their lives, they do so from within a situation of great
fear. So there is great fault if this is allowed to happen. The Bodhisattva
also knows that the man will die soon in any case. If the Bodhisattva could
stop that person from committing these deeds of ill-will which is both su-
perficial and deep, it would help that person himself as well as help all the
others that he would have harmed. All those people would not have to die
or experience that terrible fear while being killed and this man would not
have to accumulated all that non-virtue. If he could stop this, it would help
all those persons and help Black Spearman himself. If one says that the
preparation, the actual carrying out, and the completion of the deed are
conjoined with these thoughts, then there is no anger.
I feel that on the first and second grounds there would be cases of
generating anger, but on the third ground and above the stain of such anger
has been removed completely, such that there is no capacity to generate
manifest anger. It is said, as will come later, that on the first ground one
abandons the stains of miserliness.a If one carries this logic over, it indi-
cates that the abandonment of the stains of anger takes place on the third
ground.
Whatever the case may be, there are Bodhisattva Superiors who do
have afflictions. According to the Middle Way Autonomy School, those
Bodhisattvas who have not proceeded previously on the Lesser Vehicle
path simultaneously abandon the afflictive obstructions and the obstruc-
tions to omniscience.
However, afflictions do not cause fault in a Bodhisattva. They are like
poisons that have been counteracted by mantra or medicine. Either some-
one else or oneself could recite the appropriate mantra after poison has
been eaten, and there is also medicine that can be taken after one has in-
gested poison. By employing one or the other of these countermeasures,
one can overcome the capacity of the poison. But it is not the case that the
poison hasn’t gone to the stomach; it has, but it cannot harm the person.
Similarly, although Bodhisattva Superiors might have afflictions in their
continuum, these do not cause fault or harm. The Bodhisattva does not fall
under their power; rather the Bodhisattva has power over those afflictions.
Nevertheless, those afflictive consciousnesses are not grounds.
Also, in systems that assert self-cognizing consciousnesses, although
those are knowers, they are not exalted knowers and thus not grounds.
Self-cognizing consciousnesses are necessarily neutral; thus even a self-
cognizing consciousnesses that experiences a yogic direct perception is
not an exalted knower. Therefore, whatever is a consciousness of a Bodhi-
sattva Superior is not necessarily an exalted knower of a Bodhisattva Su-
perior and thus not necessarily a ground.
a
See below, 224-225.
b. Divisions of grounds of Bodhisattva Su-

periors
གཉིས་པ་[ ང་འཕགས་ཀྱི་སའི་ད ེ་བ་]ནི།
When those [grounds of Bodhisattva Superiors] are di-
vided, there are ten. The first ground is the very joyful;
the second the stainless; the third the luminous; the fourth
the radiant; the fifth the difficult to overcome; the sixth
the manifest; the seventh the gone afar; the eighth the im-
movable; the ninth good intelligence; and the tenth the
cloud of doctrine.a
[ ང་འཕགས་ཀྱི་ས་]དེ་ལ་ད ེ་ན། ས་དང་པོ་རབ་ ་དགའ་
བ། གཉིས་པ་ ི་མ་མེད་པ། ག མ་པ་འོད་ ེད་པ། བཞི་པ་
འོད་འ ོ་བb། ་པ་ ང་དཀའ་བ། ག་པ་མངོན་ ་ ར་
པ། བ ན་པ་རིང་ ་སོང་བ། བ ད་པ་མི་གཡོ་བ། དགུ་པ་
ལེགས་པའི་ ོ་གྲོས། བ ་པ་ཆོས་ཀྱི་ ིན་ མས་ ་ཡོད་
There is a reason for dividing the grounds of Bodhisattva
Superiors into ten grounds, for they are posited as ten
through the force of the latter being greater than the former
in terms of differences in the mode of realizing objects and
the mode of attaining qualities, enhancements in the re-
moval of objects of abandonment, and in the capacity for
a
1. rab tu dga' ba, pramuditā
2. dri ma med pa, vimalā
3. 'od byed pa, prabhākarī
4. 'od 'phro ba, arciṣmatī
5. sbyang dka' ba, sudurjayā
6. mngon du gyur ba, abhimukhī
7. ring du song ba, dūraṃgama
8. mi g.yo ba, acalā
9. legs pa'i blo gros, sādhumatī
10. chos kyi sprin rnams, dharmamegha.
b
1999 TBRC bla brang (17b.4) corrected from ’phro pa to ‘phro ba in accordance with
1987 Lhasa Go-mang (16a.2) and 2012 Mundgod digital (19.2).
achieving.
ང་སེམས་འཕགས་པའི་ས་ལ་ས་བ ར་འ དེ ་པའི་ ་
མཚན་ཡོད་དེ། ས་བ ་པོ་དེ་དག་ ལ་ ོགས་ ལ་དང་།
ཡོན་ཏན་ཐོབ་ ལ་མི་འ ་བ་དང་། ང་ ་སེལ་བ་དང་།
བ་པའི་ ས་པ་ ་མ་ ་མ་ལས་ ི་མ་ ི་མ་ཁྱད་ གས་
པའི་དབང་གིས་བ ར་བཞག་པའི་ ིར།
It is from these different points of view that ten are posited.
[The grounds of Bodhisattva Superiors] are limited in
number to those ten because the thorough purifiersa are
limited in number to ten [sets].b
བ ་པོ་དེར་གྲངས་ངེས་པ་ཡིན་ཏེ། ཡོངས་ ངོ ་བ ར་
གྲངས་ངེས་པའི་ ིར།
There is a purpose for the division into ten grounds be-
cause in order to stop the wrong ideas of those who do not
assert a presentation of ten grounds in the Great Vehicle,
a division of ten grounds in the Great Vehicle is made
upon stating as an example the eight grounds of the Lesser
Vehicle.
ས་བ ར་ད ེ་བ་ལ་དགོས་པ་ཡོད་དེ། ཐེག་ཆེན་ལ་ས་
བ འི་ མ་བཞག་མི་འདོད་པ་ མས་ཀྱི་ལོག་ ོག་དགག་
a
Lo-sang-gyal-tshan explained that the ten sets of thorough purifiers are the main focus
on which a Bodhisattva is training over the ten grounds. He explained that in order to pass
from a particular ground to a higher one, a Bodhisattva needs to have completed the thor-
ough purifiers and the perfection for that ground, and can only then move to a higher
ground. One cannot move to the next ground until one has completed the thorough purifiers
of the ground one is on.
b
The first ground has ten thorough purifiers; the second has eight; third, five; fourth, ten;
fifth, ten; sixth, twelve; seventh, twenty; eighth, eight; and ninth, twelve; the tenth ground
is described as having “characteristics.” See Hopkins and Yi, Ngag-wang-pal-dan’s Mean-
ing of the Words of Maitreya’s “Ornament for the Clear Realizations” on the Ninth Topic,
I.48-69. That section gives the following definition of a thorough purifier: “A quality that
clears away the defects of the ground on which it is possessed and brings about completion
of the qualities [of that ground].”
པའི་ཆེད་ ་ཐེག་པ་དམན་པའི་ས་བ ད་དཔེར་ [18a]
བཀོད་ནས་ཐེག་ཆེན་ལ་ས་བ འི་ད ེ་བ་མཛད་པའི་ རི །

c. The meaning of the individual divisions
This has three parts: contextual etymologies, attributes of
the mode of abandoning objects of abandonment, and at-
tributes of surpassing qualities.
ག མ་པ་[ ང་འཕགས་ཀྱི་སའི་] ེ་བ་སོ་སོའི་དོན་ལ། ངེས་
ཚིག་དང་། ང་ ་ ངོ ་ ལ་གྱི་ཁྱད་ཆོས་དང་། ཡོན་ཏན་
ག་པའི་ཁྱད་ཆོས་ག མ།
1) CONTEXTUAL ETYMOLOGIES
There are the two: a contextual etymology of “ground” in
general and contextual etymologies of the individual
grounds.
དང་པོ་[ངེས་ཚིག་]ལ། ས་ ིའི་ངེས་ཚིག་དང་། ས་སོ་སོའི་
ངེས་ཚིག་གཉིས།
A) CONTEXTUAL ETYMOLOGY OF GROUND IN
GENERAL
When bhūmi—the [Sanskrit] equivalent for ground (Ti-
betan sa)—is explained with a contextual etymology, in
which letters are added, it is called “ground” because it acts
as a basis of the absence of the fright of the two obstruc-
tions for immeasurable creatures (’byung po, bhūta) who
are the trainees and causes the increase of immeasurable
qualities higher and higher.a
a
In a “contextual” or “creative” etymology (nges tshig), to the letters or words given, other
letters or words are added to draw out the meaning. In this case, to the Sanskrit letters bhū
in bhūmi the letters ta were added to yield bhūta, creatures or beings. Also, it is likely that
the mi of bhūmi is creatively being etymologized as “immeasurable” by way of mita (meas-
དང་པོ་[ས་ ིའི་ངེས་ཚིག་]ནི། སའི་ ད་དོད་ ་མི་ཞེས་པ་ཡི་

གེ་བ ན་པའི་ངེས་ཚིག་གིས་བཤད་ན། ག ལ་ ་འ ང་
པོ་aདཔག་མེད་ ིབ་གཉིས་ཀྱི་འཇིགས་པ་མེད་པའི་ ནེ ་
ེད་པ་དང༌། ཡོན་ཏན་དཔག་མེད་གོང་ནས་གོང་ ་
འཕེལ་བར་ ེད་པས་ན་ས་ཞེས་བ ོད་པའི་ རི །
B) CONTEXTUAL ETYMOLOGIES OF THE INDI-
VIDUAL GROUNDS
There is a reason for calling the first ground “the very joy-
ful” because it is called such due to the fact that when,
from the first ground, one sees that one has become closer
to complete enlightenment and that the welfare of sentient
beings is being accomplished, a special joy is generated.
གཉིས་པ་[ས་སོ་སོའི་ངེས་ཚིག་]ནི། ས་དང་པོ་ལ་རབ་ ་དགའ་
བ་ཞེས་བ དོ ་པའི་ ་མཚན་ཡོད་དེ། ས་དང་པོ་ནས་
ོགས་པའི་ ང་ བ་ལ་ཉེ་བ་bདང་། སེམས་ཅན་གྱི་དོན་
འ བ་པར་མཐོང་བ་ན་དགའ་བ་ཁྱད་པར་ཅན་ ེ་བས་
དེ་ ར་བ དོ ་པའི་ རི །
Not only that but also at the time of the first ground one attains a surpassing
perfection of giving. When a first ground Bodhisattva merely hears some-
one saying, “Please give me such and such,” a great joy is generated in his
or her mind. It is generated just from hearing the sound of those words. To
ured) and thus amita (boundless, without a certain measure), and thus the word “immeas-
urable” is repeated in both parts of the dual etymology. The etymologies of specific
grounds that follow similarly offer creatively elaborative explanations of the meaning of
the names of the various grounds, as opposed to stricter etymologies (often called sgra
bshad) .
a
Correcting bo in 2012 Mundgod digital edition to po in accordance with the 1999 TBRC
bla brang (18a.2) and 1987 Lhasa Go-mang (16a.7).
b
Correcting nye pa in 1999 TBRC bla brang (18a.3) to nye ba in accordance with 1987
Lhasa Go-mang (16b.1) and 2012 Mundgod digital (18.16).
exemplify the joy, it cannot be equaled by the bliss, or mental ease, that is
attained with the actual second and third concentrations. Even the bliss of
auspiciousness (cha mnyam pa’i bde ba), which is a bliss of peace that
Hearer or Solitary Victor Foe Destroyers generate when they realize that
they have abandoned all afflictions, cannot equal it. That this is so is stated
clearly in Chandrakīrti’s Supplement to (Nāgārjuna’s) “Treatise on the
Middle” (14):a
Whereas when a Conqueror Child hears and thinks
Of the word “give,” happiness arises,
The subduers abiding in peace have no [such] happiness.
What need is there to mention [the joy of ] giving all?
Forget about mere possessions, Bodhisattvas are happy to give away even
things they hold very dear such as their spouse or their children. They will
cut off pieces of their own bodies to give to someone who needs it. And
for them, there is no more suffering associated with such cutting than there
would be with cutting a tree. The internal bliss that they have overpowers
any suffering that might arise, and so they have the capacity to give even
their own flesh without any sense of difficulty. From this it can be seen
that internally Bodhisattvas have on the first ground a practice of the per-
fection of giving that surpasses that of the other perfections. We cannot see
from the outside that first grounders have a surpassing perfection of giv-
ing, but we can infer it from their non-miserly and very happy giving of
even their own arms, legs, head, or whatever. Thus on the first ground,
Bodhisattvas attain a surpassing practice of the perfection of giving and
they remove even the subtle stains of miserliness.
There is a reason for calling the second ground “the stain-
less” because it is called such due to the fact that from the
second [ground] one is free from the stains of degenerated
ethics and of exertion at the mental activities of the Lesser
Vehicle.
ས་གཉིས་པ་ལ་ ི་མ་མེད་པ་ཞེས་བ ོད་པའི་ ་མཚན་
ཡོད་དེ། དེ་གཉིས་པ་ནས་འཆལ་བའི་ ལ་ཁྲིམས་དང་།
ཐེག་དམན་ཡིད་ ེད་ཀྱི་ ོལ་བའི་ ི་མ་དང་ ལ་བའི་ ་
a
ji ltar byin cig ces sgra thos bsams las/ rgyal sras bde ’byung de ltar thub rnams la/ zhi
bar zhugs pas bde ba byed min na/ thams cad btang bas lta zhig smos ci dgos/. See Tsong-
kha-pa, Ken-sur Nga-wang-lek-den, and Jeffrey Hopkins, Compassion in Tibetan Bud-
dhism, 186.
མཚན་གྱིས་དེ་ ར་བ དོ ་པའི་ རི །

This definition mentions “degenerated ethics” that is to say, “ethics gone
astray” (’chal ba’i tshul khrims). These are natural infractions. In general,
for monastics there are two types of infractions: natural and formulated.
The former occur when one engages in what is naturally wrong, the latter
when one engages in something that that breaks a codified system such as
those among the monastic vows. However, if a person commits an infrac-
tion of a formulated code within the thought that even though Buddha cod-
ified this, it does not make any difference, then all infractions (ltung ba
thams cad) become natural infractions.
A Bodhisattva on the second ground, not just during waking hours, but
even during dreams, does not have any such degenerated ethics, that is,
any infractions of what is naturally incorrect.a Chandrakīrti’s Supplement
to (Nāgārjuna’s) “Treatise on the Middle” says that second grounders
have abandoned improper ethics even in dreams (18ab):b
Because their ethics are sublime and have pure qualities,
They forsake the stains of immorality even while dreaming.
Their actions of body, speech, and mind are pure at all times—during the
day, the night, when awake, when dreaming. They do not accumulate any
non-virtues of body, speech, and mind, not even the most subtle, and they
do not have even subtle stains of faulty ethics, not even in dreams.
Hence, the second ground is called the “stainless” because of being
free of the stains of faulty ethics and also because of being free of the stains
of the mental application of the Lesser Vehicle. A Bodhisattva would have
given up the mental activities of the type of attitude of the Lesser Vehicle
a long time ago, but not the subtle exertion of such thought.
There is a reason for calling the third ground “the lumi-
nous” because it is called such due to the fact that from
the third ground, without concern for one’s own body and
life one oneself strives to seek out the verbalized doctrine
and one satisfies other trainees with the light of doctrine.
ས་ག མ་པ་ལ་འོད་ དེ ་པ་ཞེས་བ ོད་པའི་ ་མཚན་
a
rang bzhin gyi kha na tho ba’i ltung ba.
b
de tshul phun tshogs yon tan dag ldan phyir/ rmi lam du yang ’chal khrims dri ma
spangs/. See Tsong-kha-pa, Ken-sur Nga-wang-lek-den, and Jeffrey Hopkins, Compassion
in Tibetan Buddhism, 192.
ཡོད་aདེ། ས་ག མ་པ་ནས་ ས་ གོ ་ལ་མི་ ་བར་རང་

ཉིད་ཀྱིས་ཀྱང་ ང་གི་ཆོས་འཚལ་བ་ལ་འབད་ཅིང་
ག ལ་ ་གཞན་ མས་ཆོས་ཀྱི་ ང་བས་ཚིམ་པར་ ེད་
པའི་ ་མཚན་གྱིས་དེ་ ར་བ དོ ་པའི་ ིར།
At the third ground, a Bodhisattva attains a surpassing practice of the per-
fection of patience. What would such patience be like? It is a patience, or
forbearance, that is an ability to disregard harmers and harmful situations:
If someone speaks harshly to you, you are not disturbed. If someone ex-
aggerates, saying that you did something that you did not do, still you do
not get disturbed. Even if others beat you, your mind is not disturbed. If
someone struck you with a sharp weapon that might cause you to die, your
mind still would not become disturbed.
Further, with such patience one does not have any obstructions with
regard to searching out the doctrine. While seeking to hear teachings, one
can undergo all sorts of difficulties without any regard for one’s body and
life. And, one would not worry about one’s own physical and mental dif-
ficulties in explaining the doctrine; one would just explain it to others and
thereby satisfy them with the illumination of the doctrine.
It is on the third ground that a Bodhisattva attains a surpassing prac-
tice of the perfection of patience, but it is important for people like us to
cultivate patience as much as possible and to stop anger as much as possi-
ble now. That is very important. As Shāntideva said, “There is no wrong-
doing like that of anger and there is no asceticism [meaning practice] like
that of patience.”b If one is able to cultivate patience, there is great benefit,
and if one generates anger in one’s mental continuum, there are great dis-
advantages; anger generated for even a short period of time destroys the
virtues of giving, ethics, and so forth accumulated over a hundred eons.
Chandrakīrti’s Supplement to (Nāgārjuna’s) “Treatise on the Middle”
says (33):c
One moment of hating a Conqueror Child destroys
The virtues arising from giving and ethics
a
Correcting yad de in the 1987 Lhasa Go-mang (16b.3) to yod de in accordance with 1999
TBRC bla brang (18a.5).
b
Shāntideva, Engaging in the Bodhisattva Deeds (byang chub sems dpa'i spyod pa la 'jug
pa, bodhisattvacaryāvatāra), VI.2.
c
See Tsong-kha-pa, Ken-sur Nga-wang-lek-den, and Jeffrey Hopkins, Compassion in Ti-
betan Buddhism, 209.
Accumulated for a hundred eons.

Thus there can be no [worse] ill deed than impatience.
Therefore, it is necessary for us to cultivate patience well in all ways.
There is a reason for calling the fourth ground “the radi-
ant” because it is called such due to the fact that on the
fourth ground one radiates out like fire the light of pristine
wisdom that burns away the corresponding two obstruc-
tions by way of teaching the practices that are harmonious
with enlightenment.
ས་བཞི་པ་ལ་འོད་འ ་ོ བ་ཞེས་བ ོད་པའི་ ་མཚན་ཡོད་
དེ། ས་བཞི་པར་ ང་ བ་ཀྱི་ ོགས་དང་མ ན་པའི་ཆོས་
བ ན་པའི་ ོ་ནས་རང་གི་ངོས་ ལ་གྱི་ བི ་གཉིས་
[18b]
ེག་པར་ དེ ་པའི་ཡེ་ཤེས་ཀྱི་འོད་མེ་ ར་འ ོ་བའི་ ་

མཚན་གྱིས་དེ་ ར་བ དོ ་པའི་ རི །
On the fourth ground one attains a surpassing practice of the perfection of
effort. Chandrakīrti’s Supplement to (Nāgārjuna’s) “Treatise on the Mid-
dle” says (41):a
All good qualities follow after effort,
Cause of the two collections of merit
And intelligence. The ground where effort
Flames is the fourth, the Radiant.
Because effort has increased higher and higher, stronger and stronger, it
is a like a burning flame or radiant light, and hence the fourth ground is
called the “radiant.” Because one has attained a level of effort in which the
factors of being very strong and also continuous are conjoined, such that
it exceeds that of the lower grounds, one has attained a surpassing prac-
tice of the perfection of effort. Because intense and continual effort have
flamed forth, like a blazing fire, it is called the “radiant;” because the light
of the wisdom that burns away the afflictive obstructions and the obstruc-
tions to omniscience has blazed forth, it is called the “radiant.”
a
yon tan ma lus brtson ’grus rjes ’gro bzhin/ bsod nams blo gros tshogs ni gnyis gyi rgyu/
brtson ’grus gang tu ’bar bar gyur ba yi/ sa de bzhi pa ’od ni ’phro pa’o. See Tsong-kha-
pa, Ken-sur Nga-wang-lek-den, and Jeffrey Hopkins, Compassion in Tibetan Buddhism,
223.
There is a reason for calling the fifth ground “the difficult

to overcome” because it is called such due to the fact that
[Bodhisattvas] are ripening sentient beings and when do-
ing so, the wrong practicesa of trainees are difficult to bear
and it is hard for intelligent fourth ground Bodhisattvas
and below to overcome [discouragement about them], but
here on the fifth [ground] they are able to overcome [such
discouragement].
ས་ ་པ་ལ་ ང་དཀའ་བ་ཞེས་བ དོ ་པའི་ ་མཚན་ཡོད་
དེ། སེམས་ཅན་ ནི ་པར་ ེད་པ་དང་། །[སེམས་ཅན་ ིན་
པ་]དེ་ ེད་པའི་ཚ་ག ལ་ འི་ལོག་ བ་ལ་བཟོད་པར་
དཀའ་བ་དེ་ལ་ ོ་ ན་ ང་ བ་སེམས་དཔའ་ས་བཞི་པ་
མན་ཆད་ཀྱིས་ ོང་དཀའ་བ་ཡིན་ལ། ་པ་འདིར་ ོང་
ས་པའི་ ་མཚན་གྱིས་དེ་ ར་བ ོད་པའི་ རི །
There are sentient beings whose mental continuums have not been ripened,
and one is able to ripen their continuums by, for instance, teaching them
about impermanence, the limitless sufferings [of cyclic existence], and so
on. When ripening beings, there are also those whose wrong ideas, wrong
behavior, and so forth are difficult to bear, beings whom persons like our-
selves would find very difficult to teach, such that we might feel to just
give up on them because they are too much trouble and will not learn no
matter what—the kind of persons who do not listen when you tell them
something and do not follow it, but instead do the opposite. For intelligent
fourth ground Bodhisattvas and below, such people are difficult to train,
but here on the fifth ground one has achieved a surpassing practice of the
perfection of concentration and is able to train those who are difficult to
tame.
Lo-sang-gyal-tshan: “When ripening others” refer to times when one
is seeking to help others, serving the purposes of others, benefitting
them. To explain what is meant by “the wrong practices” of others, if
one is a teacher, one gives advice to one’s students, such as that the
student should behave well, should study hard, should speak nicely to
a
For a more restricted presentation of wrong practices, or wrong achievings, see the 49th
Topic in Hopkins and Yi, Ngag-wang-pal-dan’s Meaning of the Words of Maitreya’s “Or-
nament for the Clear Realizations.”
others, and so forth. But even though one gives them such advice, still
some do the opposite of this, and behave badly, don’t study hard, and
quarrel with others—basically they do the opposite of what they are
told. And when they do such, it is difficult to bear.
Bodhisattvas on the first four grounds are trying to lead beings
towards liberation and omniscience, and even if they can’t fully do
this, they are trying to do so. Yet beings do not follow their advice and
do the opposite, follow wrong paths. Ordinary people like ourselves
would feel discouraged, and even Bodhisattvas on the first four
grounds feel a discouragement that those on the fifth ground no longer
experience. From the fifth ground one’s capacity to train others in-
creases; hence they do not give up, they just try harder—they have a
greater capacity to train sentient beings. Hence on the fifth ground,
they are “able to train” those who are “difficult to train.” They have
“overcome” the discouragement at the mis-deeds of those they are try-
ing to help that is experienced by Bodhisattvas on grounds one through
four. What has been “overcome” is a quality of their own minds, not
something external.
There is a reason for calling the sixth ground “the ground
of manifesting;”a because it is called such due to the fact
that a Bodhisattva manifests a reversal from cyclic exist-
ence through meditating on [the twelve branches of] de-
pendent-arising in the forward process, and approaches,
or manifests, a nirvāṇa through meditating on dependent-
a
Jeffrey Hopkins in commenting on Tsong-kha-pa Lo-sang-drang-pa’s Extensive Expla-
nation of (Chandrakīrti’s) “Supplement to (Nāgārjuna’s) ‘Treatise on the Middle’”: Illu-
mination of the Thought. (hereafter referred to by the short title, Illumination of the
Thought) VI.1 says:
The name of the sixth ground in Tibetan is either mngon du gyur pa (manifested)
or mngon du phyogs pa (approaching). The preferred term in Tsong-kha-pa’s
commentary is clearly the former as is indicated by his glossing mngon du phy-
ogs pa (approaching) with mngon du gyur pa (manifested): mngon du phyogs pa
ste gyur pa (Tibetan Cultural Printing Press, 62.12). This accords with the pre-
dominance in Tibetan of mngon du gyur pa (manifested) over mngon du phyogs
pa (approaching). In this stanza the dual meaning of abhimukhī, however, is em-
phasized when Chandrakīrti explains it as approaching the Buddha qualities and
manifesting, or manifestly seeing, the suchness of dependent-arising.
The basic meaning of abhimukhī, given these two etymologies, is “thor-
oughly facing” in the sense that Bodhisattvas are now faced toward (Poussin,
Muséon 11, 272: “tourné vers”) or are nearing the qualities of a Buddha, such as
the ten powers, due to the fact that sixth ground Bodhisattvas are facing the sur-
passing form of the perfection of wisdom, that is, this wisdom is manifest to them
(or its face has been made obvious).”
arising in the reverse order.

ས་ ག་པ་ལ་མངོན་ ་ ར་པའི་ས་ཞེས་བ དོ ་པའི་ ་
མཚན་ཡོད་དེ། ནེ ་འ ེལ་ གས་འ ང་ ་བ ོམ་aཔས་
འཁོར་བ་ལས་ ོག་པ་མངོན་ ་ ར། ེན་འ ེལ་ གས་
ོག་ ་བ མོ ་པས་ ང་འདས་ལ་མངོན་ ་ གོ ས་པའམ་
bམངོན་ ་ ར་པའི་ ་མཚན་གྱིས་དེ་ ར་བ ད ོ ་པའི་
ིར།
Meditating on the twelve branches of dependent-arising in the forward or-
der means meditating that from ignorance arise actions, from actions arise
consciousness, from consciousness arises name and form, and so forth.
From meditating on it in the forward order, Bodhisattvas reverse any at-
tachment to cyclic existence, and they “manifest” an intention that has
turned away from cyclic existence. Meditating on dependent-arising in the
reverse order is to meditate that through stopping ignorance one stops ac-
tions, through stopping actions one stops consciousness, and so forth.c
See Craig Preston, Meaning of “The Manifest,” Vessels for the Teaching of Emptiness,
Nāgārjuna’s Lives, and Ten Samenesses: Jam-yang-shay-pa’s Great Exposition of the
Middle: Chapter Six, Introduction (UMA Institute for Tibetan Studies, uma-tibet.org,
2015), Part Three: Tsong-kha-pa’s Illumination, in a' Creative etymology of the ground
[“The Manifest”] and indication that the perfection of wisdom is surpassing (VI.1), foot-
note.
a
The 2012 Mundgod digital (20.1) reads bsgoms both times the term is used. The 1999
TBRC bla brang (18b.3) and 1987 Lhasa Go-mang (16b.6) readings of bsgom on both
occasions have been followed.
b
Correcting mngon du phyogs pa’i mngon du gyur pa’i in the 1987 Lhasa Go-mang
(16b.7) and 2012 Mundgod digital (20.3) to mngon du phyogs pa’am mngon du gyur pa’i
in accordance with the 1999 TBRC bla brang (18b.3).
c
The Fourteenth Dalai Lama explains these two procedures in detail in The Meaning of
Life: Buddhist Perspectives on Cause and Effect, trans. and ed. Jeffrey Hopkins (Boston:
Wisdom Publications, 2000), 38-41:
With regard to the twelve links of dependent-arising, there are basically two
modes of explanation, one in terms of thoroughly afflicted phenomena and an-
other in terms of pure phenomena. Just as in the four noble truths, which are
Buddha’s root teaching, there are two sets of cause and effect, one set for the
afflicted class of phenomena and another for the pure class, so here in the twelve
links of dependent-arising, there are procedures in terms of both afflicted phe-
nomena and pure phenomena. From among the four noble truths, true suffer-
ings—the first truth—are effects in the afflicted class of phenomena, and true
sources—the second truth—are their causes. In the pure class of phenomena, true
cessations, the third truth, are effects in the pure class, and true paths, the fourth
truth, are their causes. Similarly, when it is explained in the twelve links of de-
pendent-arising that due to the condition of ignorance, action is produced and so
forth, the explanation is in terms of the afflicted procedure, and when it is ex-
plained that due to the cessation of ignorance, action ceases and so forth, it is in
terms of the procedure of the pure class. The first is the procedure of the produc-
tion of suffering, and the second is the procedure of the cessation of suffering.
To repeat: the twelve links of dependent-arising are laid out in terms of a
process of affliction and in terms of a process of purification, and each of these
is presented in forward and reverse orders. Thus, in the forward process, it is
explained that:
Due to the condition of ignorance, action arises;
due to the condition of action, consciousness arises;
due to the condition of consciousness, name and form arise;
due to the condition of name and form, the six sense spheres arise;
due to the condition of the six sense spheres, contact arises;
due to the condition of contact, feeling arises;
due to the condition of feeling, attachment arises;
due to the condition of attachment, grasping arises;
due to the condition of grasping, the potentialized level of karma called “exist-
ence” arises;
due to the condition of “existence”, birth arises;
due to the condition of birth, aging and death arise.
Because this mode describes how suffering is produced, it is an explanation of
the sourcesc that produce suffering.
In reverse order it is explained that:
The unwanted sufferings of aging and death are produced in dependence upon
birth;
birth is produced in dependence upon the potentialized level of action called “ex-
istence”;
“existence” is produced in dependence upon grasping;
grasping is produced in dependence upon attachment;
attachment is produced in dependence upon feeling;
feeling is produced in dependence upon contact;
contact is produced in dependence upon the six sense spheres;
the six sense spheres are produced in dependence upon name and form;
name and form are produced in dependence upon consciousness;
consciousness is produced in dependence upon action;
action is produced in dependence upon ignorance.
Here the emphasis is on the first of the four noble truths, true sufferings them-
selves, which are the effects.
Then, in terms of the process of purification, it is explained that:
When ignorance ceases, action ceases;
From meditating on and understanding it in the reverse order, they mani-

fest, or approach, a nirvāṇa.
This sort of meditation might not seem to be a feature of Bodhisattvas,
but they have an unusual variety of it. Even though sixth grounders have
not actually manifested the nirvāṇa, or true cessation, the state of having
abandoned the two obstructions if they are Bodhisattvas who have not pre-
viously gone on a lower path; nonetheless, they have attained a surpassing
practice of the perfection of wisdom. (If they have previously gone on a
lower path, they have abandoned the afflictive obstructions but not the ob-
structions to omniscience.)
Even before the path, one can enumerate the twelve links of depend-
ent-arising in the forward and reverse processes, and one can understand
the causal sequence that they indicate, but at this point Bodhisattvas attain
when action ceases, consciousness ceases;

when consciousness ceases, name and form cease;
when name and form cease, the six sense spheres cease;
when the six sense spheres cease, contact ceases;
when contact ceases, feeling ceases;
when feeling ceases, attachment ceases;
when attachment ceases, grasping ceases;
when grasping ceases, the potentialized level of karma called “existence” ceases;
when the potentialized level of karma called “existence” ceases, birth ceases;
when birth ceases, aging and death cease.
This explanation is in terms of the purified class of phenomena with the emphasis
being on the causes, that is to say, true paths, from among the four noble truths.
In reverse order, it is explained that:
The cessation of aging and death arises in dependence upon the cessation of birth;
the cessation of birth arises in dependence upon the cessation of the potentialized
level of karma called “existence”;
the cessation of the potentialized level of karma called “existence” arises in de-
pendence upon the cessation of grasping;
the cessation of grasping arises in dependence upon the cessation of attachment;
the cessation of attachment arises in dependence upon the cessation of feeling;
the cessation of feeling arises in dependence upon the cessation of contact;
the cessation of contact arises in dependence upon the cessation of the six sense
spheres;
the cessation of the six sense spheres arises in dependence upon the cessation of
name and form;
the cessation of name and form arises in dependence upon the cessation of con-
sciousness;
the cessation of consciousness arises in dependence upon the cessation of action;
the cessation of action arises in dependence upon the cessation of ignorance.
Here, within the process of purification the emphasis is on the effects, true ces-
sations, the third of the four noble truths.
an uncommon ascertainment of how to reverse cyclic existence induced

by a special wisdom that directly damages (gnod) the final uncommon root
of cyclic existence that is within them. The final basic root (gzhi rtsa mthar
thug) of cyclic existence is the conception of true existence. The wisdom
realizing the lack of true existence is directly contrary to a conception of
true existence, and sixth grounders have attained a special capacity to enter
into meditative equipoise directly realizing the lack of true existence as
much as they want. Through this they have gained, by way of experience,
an uncommon ascertaining consciousness with regard to the forward pro-
cess, the process of being brought into cyclic existence, and the reverse
process, the process of getting out of cyclic existence.
It is said that the way in which the first five perfections can serve as a
cause of highest enlightenment is through the force of the practice of the
perfection of wisdom. Chandrakīrti’s Supplement to (Nāgārjuna’s) “Trea-
tise on the Middle” (VI.2) says:a
Just as all in a blind group are easily lead by a single sighted per-
son
To the place where they want to go,
So here also awareness [wisdom], taking hold of qualities
That lack the eye [of wisdom], goes to the state of a Victor.
Just as one person with eyes can lead a group of twenty, thirty, or even a
hundred blind people to wherever they want to go, just so the practice of
the first five perfections is similar to the blind people and the practice of
the perfection of wisdom is similar to the person with eyes. Thus it is
through the force of the surpassing practice of the perfection of wisdom
that the practice of the other five perfections, giving and so forth, become
causes leading to the state of omniscient Buddhahood.
In a similar way, the great scholar Dharmakīrti said, “Love and so
forth, because they are not in opposition to obscuration, cannot eliminate
those very great faults.”b In other words, through those virtues such as
love, compassion, giving, ethics, and so forth, which are factors of method,
one accumulates good merit; although they are virtuous and cause one’s
mind to be generated in a good way, they are not capable of removing the
a
ji ltar long ba’i tshogs kun bde blag tu/ mig ldan skyes bu cig gis ’dod pa yi/ yul du ’khrid
pa de bzhin ’dir yang blos/ mig nyams yon tan blangs te rgyal nyid ’gro/. See Preston, Jam-
yang-shay-pa’s Great Exposition of the Middle: Chapter Six, Introduction, Parts One,
Two, and Three: VI.2.
b
byams sogs rmongs dang ’gal med phyir/ shin tu nyes pa tshar gcod min in Commentary
on (Dignāga’s) “Compilation of Prime Cognition” (tshad ma rnam ’grel gyi tshig le’ur
byas pa, pramāṇavārrtikakārikā) IABS/ACIP: sde dge 4210: vol.174, 115b. 4.
afflictions through realizing that the referent object of an ignorant concep-

tion does not exist. Thus they are not final antidotes that can bring an end
to cyclic existence.
This is why the pristine wisdoms of the meditative equipoise of all
three vehicles—those of Hearers, Solitary Victors, and Bodhisattvas—are
posited as being pristine wisdoms directly realizing selflessness. This is
true of uninterrupted paths of paths of seeing, uninterrupted paths of paths
of meditation, paths of release of paths of seeing, and paths of release of
paths of meditation—of Hearer, Solitary Victors, or Bodhisattvas. All are
posited as pristine wisdoms directly realizing selflessness; others, such as
giving, ethics, love, compassion, and so forth, are not posited as pristine
wisdoms of meditative equipoise.
If love, compassion, patience, ethics, and so forth could act as an ac-
tual antidote to the afflictions, then they could be posited as pristine wis-
doms of meditative equipoise, as uninterrupted paths, paths of release, and
so forth. But they cannot, and so they are not posited as such. That which
acts as the actual antidote to the afflictions and the obstructions to omnis-
cience is the pristine wisdom that directly realizes selflessness. From the
viewpoint of directly realizing the non-existence of the referent object of
a conception of self, it removes or extinguishes them. Because on the sixth
ground one attains a surpassing practice of the perfection of wisdom, the
pristine wisdom set in meditative equipoise that is directly realizing self-
lessness attains a special capacity of meditative stabilization beyond what
one had before on the lower grounds and is very firm, or stable.
Chandrakīrti’s Supplement to (Nāgārjuna’s) “Treatise on the Mid-
dle,” (VI.1cd)a says:
[They] abide in wisdom through seeing the suchness
Of arising-dependent-upon-this, whereby they attain cessation.
It is because they have attained this greater capacity that they have attained
cessation. “Cessation” here refers to a capacity to remain in meditative
equipoise directly realizing emptiness as long as one wants without rising
from that equipoise.
There is a reason for calling the seventh ground “the gone
afar” because it is called such due to the fact that, in de-
pendence upon having cultivated the path for a long time,
it is related with the two, the final paths having signs and
a
’di rten ’byung ba’i de nyid mthong ba des/ shes rab gnas pas ’gog pa ’thob par ’gyur.
Louis de la Vallée Poussin, Madhyamakāvatāra, 73.4-5. See Preston, Jam-yang-shay-pa’s
Great Exposition of the Middle: Chapter Six, Introduction, Parts One, Two, and Three:
VI.1cd.
having exertion and the path of sole progress.

ས་བ ན་པ་ལ་རིང་ ་སོང་བ་ཞེས་བ ོད་པའི་ ་མཚན་
ཡོད་དེ། ལམ་ ན་རིང་ ་བ ོམ་aཔ་ལ་བ ནེ ་ནས་
མཚན་བཅས་ ོལ་བཅས་ཀྱི་ལམ་མཐར་ ག་པ་དང༌།
བགྲོད་པ་གཅིག་པའི་ལམ་གཉིས་འ ེལ་བའི་ ་མཚན་
གྱིས་དེ་ ར་བ ོད་པའི་ ིར།
Having “signs” (mtshan bcas, sanimitta/samitta) refers to having opportu-
nities for the manifest generation for the conception of true existence. Up
until the seventh ground, manifest generation of the conception of true ex-
istence can still occur. Having “exertion" (rtsol bcas) means that one still
has exertion, still has to make effort, with regard to achieving the state of
a Buddha. This is the final path on which one has to make such effort. It is
on the seventh ground that one finishes the second round of accumulation
of merit and wisdom for countless eons.b After it there is only one collec-
tion left. “Sole progress” then refers to the fact that there is only one period
of countless eons left for the accumulation of merit and wisdom.
There is a reason for calling the eighth ground “immova-
ble” because it is called such due to the fact that on the
eighth ground there is no fluctuation by either of the
two—discrimination having signs or by signless discrim-
ination having exertion.
ས་བ ད་པ་ལ་མི་གཡོ་བ་ཞེས་བ དོ ་པའི་ ་མཚན་ཡོད་
དེ། ས་བ ད་པར་མཚན་མ་དང་བཅས་པའི་འ ་ཤེས་
དང་། མཚན་མེད་ ལོ ་བཅས་ཀྱི་འ ་ཤེས་གཉིས་ཀྱིས་མི་
གཡོ་བའི་ ་མཚན་གྱིས་དེ་ ར་བ ོད་པའི་ རི །
On the eighth ground, it is not possible for there to be a manifest concep-
tion of true existence anymore; this is what is meant by saying that one is
a
The 2012 Mundgod digital (20.4) reads bsgoms. The reading of bsgom found in both the
1987 Lhasa Go-mang (17a.1) and the 1999 TBRC bla brang (18b.4) has been followed.
b
Lo-sang-gyal-tshan elaborated that the first period of countless eons takes place over the
paths of accumulation and preparation, the second from the first to the seventh grounds,
and the third on the eighth to tenth grounds.
immovable by a discrimination having signs, those “signs” being concep-

tions of true existence. And further, not only are there no more “signs,”
that is, there is no longer any conception of true existence, also there is no
longer any discrimination that involves exertion.
On the seventh ground it is possible for there to be a time of not having
a manifest conception of true existence but having a discrimination that
involves exertion, but on the eighth ground such is not possible; hence
there is no fluctuation due to discrimination involving exertion.
There is a reason for calling the ninth ground “the ground
of good intelligence” because it is called such due to the
fact that one has attained a forbearance called “the intelli-
gence of individual correct knowledge.”
ས་དགུ་པ་ལ་ལེགས་པའི་ ོ་གྲོས་ཞེས་བ དོ ་པའི་ ་
མཚན་ཡོད་དེ། སོ་སོ་ཡང་དག་པར་རིག་པའི་ ོ་གྲོས་ཞེས་
བ ོད་པའི་བཟོད་པ་ཐོབ་པའི་ ་མཚན་གྱིས་དེ་ ར་
On the ninth ground one attains the uncommon qualities of the four indi-
vidual correct knowledges. These four are the individual correct
knowledge of words, meanings, etymologies, and courage. Here forbear-
ance, or patience, does not refer to the usual patience, such as that included
within the six perfections; rather, because one has attained the uncommon
qualities of the four individual correct knowledges, one has attained a spe-
cial facility with regard to bringing about the welfare of others that one did
not have on lower grounds. Therefore, it is called a patience, or forbear-
ance.
There is a reason for calling the tenth ground “the clouds
of doctrine” because it is called such due to the fact that
just as in the world, rain clouds fill the sky and the rainfall
increases the worldly harvests, so the mental continuum
of the tenth ground Bodhisattva is like a sky filled with
the clouds of doctrine of the retentions, meditative stabi-
lizations and so forth, from which the rain of doctrine falls
and increases the marvelous harvest of virtues in the con-
tinuums of trainees.
ས་བ ་པ་ལ་ཆོས་ཀྱི་ ིན་ཞེས་བ ོད་པའི་ ་མཚན་ཡོད་
དེ། ནམ་མཁའ་ལ་ཆར་ ིན་འཁྲིགས་ཏེ་ཆར་ཕབ་ནས་

[19a]
འཇིག་ ེན་གྱི་ལོ་ཏོག་ ས་པར་ དེ ་པ་ ར། ང་སེམས་

ས་བ ་པ་བའི་aཤེས་ ད་ནམ་མཁའ་དང་འ ་བ་ལ་
ག ངས་དང་bཏིང་ངེ་འཛིན་ལ་སོགས་པའི་ཆོས་ཀྱི་ ིན་
འཁྲིགས་ནས་ཆོས་ཀྱི་ཆར་ཕབ་ །ེ ག ལ་ འི་ ད་ཀྱི་
དགེ་བའི་ལོ་ཏོག་ ན་ མ་ཚགས་པ་ ས་པར་ ེད་པའི་
་མཚན་གྱིས་དེ་ ར་བ ོད་པའི་ ིར།
The mental continuum of a tenth ground Bodhisattva is vast and extensive
like the sky. And it is filled with clouds of doctrine that are the retentions,
meditative stabilizations, and so forth. The “retentions” are the ability to
maintain the words and meaning of the doctrine without forgetting for
even an eon; hence they are retentive consciousnesses. “Meditative stabi-
lizations” indicates the attainment of limitless meditative stabilizations
that can be sustained without any fluctuation, free from any and all faults
such as laxity, excitement, discursiveness (rnam rtog), inappropriate men-
tal activity (tshul bzhin ma yin pa yid la byed pa), the conception of true
existence, and so forth. Also coming together in that Bodhisattva’s mental
continuum are love, compassion, the wisdom realizing emptiness–-all the
many pristine wisdoms that make up the factors of method and wisdom.
When the text says “clouds of doctrine” it indicates the Doctrine Jewel
(chos dkon mchog), which are true paths, the consciousnesses that are
those realizations, those pristine wisdoms. Those clouds of realizational
doctrine (rtogs pa’i chos) fill the sky of the Bodhisattva’s mental contin-
uum; then what rains down from them is the profound and vast “rain of
doctrine” that is the verbal teachings (lung gi chos) that are appropriate for
the individual dispositions and so forth of trainees. This rain of doctrine
falls and causes the increase of the marvelous harvest of virtues and good
qualities in the continuums of trainees. Wholesome qualities not yet pro-
duced are produced, and those already produced increase more and more.
This is why the tenth ground is called “clouds of doctrine.”
a
1987 Lhasa Go-mang (17a.4) mistakenly reads pa’i; 1999 TBRC bla brang (19a.1) and
2012 Mundgod digital (20.12) have been followed.
b
2012 Mundgod digital (20.13) has added a shad at this point. The reading of 1999 TBRC
bla brang (19a.1) and 1987 Lhasa Go-mang (17a.4) without the shad has been followed.
2) MODE OF ABANDONING THE OBJECTS OF

a
ABANDONMENT
གཉིས་པ་ ང་ ་ ོང་ ལ་ནི།
During the path of seeing, the one hundred and twelve af-
flictions that are to be abandoned by the path of seeing and
the one hundred and eight obstructions to omniscience that
are to be abandoned by the path of seeing are abandoned.
And, on the first through tenth grounds that are included
within the path of meditation, sixteen innate afflictive ob-
structions [six–desire, hatred, pride, afflicted ignorance,
view of the transitory collection, and holding to extremes–
included within the level of the desire realm and] five each
with regard to the Form and Formless realms–(the above
six) minus hatred–making sixteen] and the seeds of one
hundred and eight innate obstructions to omniscience are
abandoned.b
མཐོང་ལམ་གྱི་ བས་ ་མཐོང་ ང་ཉོན་མོངས་བ ་c
དང་བ ་གཉིས་དང༌། མཐོང་ ང་ཤེས་ ིབ་བ ་dདང་
བ ད་ ངོ ་བ་ཡིན་ལ། ོམ་ལམ་གྱིས་བ ས་པའི་ས་དང་
པོ་ནས་ས་བ ་པའི་བར་ ་ཉོན་ བི ་ ན་ སེ ་བ ་ ག་
[འདོད་པའི་སས་བ ས་ཀྱི་འདོད་ཆགས་ཞེ་ ང་ང་ ལ་ཉོན་མོངས་ཅན་གྱི་
མ་རིག་པ། འཇིག་ ། མཐར་འཛིན་ཏེ་ ག་དང་། ག གས་ག གས་མེད་ན་
ཞེ་ ང་གཏོར་བ་ ་ ་ ེ་བ ་བཅས་བ ་ ག་]དང་། ཤེས་ ིབ་ ན་
a
At the point of the original listing of this topic, p.223 above, it was called “attributes
(khyad chos) of the mode of abandoning objects of abandonment.”
b
Lo-sang-gyal-tshan identified the source for presentations of objects of abandonment as
being Vasubandhu’s Treasury of Manifest Knowledge and Asaṅga’s Summary of Manifest
Knowledge, with the Summary of Manifest Knowledge taking precedence in “Presentations
of Grounds and Paths.”
c
Correcting brgyad in 1987 Lhasa Go-mang (17a.5) to brgya in accordance with 1999
d
ེས་བ ་aདང་བ ད་ཀྱི་ས་བོན་ ངོ ་བའི་ རི །

These are then individually explained.
The one hundred and twelve artificial afflictive obstruc-
tions that are abandoned by the path of seeing do exist.
For, there are, included within the level of the Desire
Realm, ten afflictions to be abandoned by the path of see-
ing related with [true] sufferings, ten afflictions to be
abandoned by the path of seeing related with [true]
sources, ten afflictions to be abandoned by the path of see-
ing related with [true] cessations, and ten afflictions to be
abandoned by the path of seeing related with [true] paths,
making forty.
ཉོན་ ིབ་ཀུན་བཏགས་བ ་དང་བ ་གཉིས་ཡོད་དེ།
འདོད་པའི་སས་བ ས་ཀྱི་ ག་བ ལ་མཐོང་ ང་ཉོན་
མོངས་བ ། ཀུན་འ ང་མཐོང་ ང་ཉོན་མོངས་བ །
འགོག་པ་མཐོང་ ང་ཉོན་མོངས་བ ། ལམ་མཐོང་ ང་
ཉོན་མོངས་བ ་དང་བཞི་བ ་ཡོད་པའི་ ིར།
The reason [which is that there are these forty] is estab-
lished because there are the five views [the view of the
transitory collection as real “I” and “mine,” the view of
extremes, wrong views, holding bad views to be supreme,
and holding bad systems of ethics and codes of conduct to
be supreme] and the five non-views [desire, anger, pride,
afflicted ignorance, and afflicted doubt] that observe each
of the four truths, making four groups of ten.
གས་ བ་ ེ། བདེན་པ་རེ་རེ་ལ་དམིགས་པའི་ ་བ་ ་
[འཇིག་ ། མཐར་ ། ལོག་ ། ་བ་མཆོག་འཛིན། ལ་ཁྲིམས་བ ལ་
གས་མཆོག་འཛིན་བཅས་ ་]དང་། ་མིན་ ་[འདོད་ཆགས། ཁོང་
ཁྲོ། ང་ ལ། མ་རིག་པ། ཐེ་ཚམ་བཅས་] ་ ེ་བ ་ཚན་བཞི་ཡོད་
a
The five non-views are the five non-view root afflictions: desire, anger,
pride, afflicted ignorance, and afflicted doubt.a Since these five are not the
sixth root affliction, “view,” they are called the five “non-views.” This
sixth itself has five divisions: the view of the transitory collection as real
“I” and “mine,” the view of extremes, wrong views, holding bad views to
be supreme, and holding bad systems of ethics and codes of conduct to be
supreme.b
These are all afflictions to be abandoned by the path of seeing. There
are the five non-views and five views observing true sufferings, the five
non-views and five views observing true sources, the five non-view and
five views observing true cessations, and the five non-view and five views
observing true paths. These are all included within the level of the Desire
Realm, and they add up to forty.
Then there are thirty-six afflictions observing the four truths included
within the level of the Form Realm, and thirty-six observing the four truths
included within the level of the Formless Realm. In the Form and Formless
Realms there is no anger. With no anger observing the four truths, this
reduces the number for the two upper realms by four each. Therefore, the
afflictions of this type number only thirty-six, rather than forty.
In addition to [the forty included within the level of the
Desire Realm], having eliminated anger from within the
ten afflictions observing the four truths that are included
within the levels of the Form and Formless Realms, there
are thirty-six [afflictions to be abandoned by the path of
seeing] included within the level of the Form Realm, and
thirty-six [afflictions to be abandoned by the path of see-
ing] included within the level of the Formless Realm,
making seventy-two.
[འདོད་པའི་བཞི་བ ་]དེའི་ ེང་ ་ག གས་ག གས་མེད་ཀྱི་
སས་བ ས་ཀྱི་བདེན་པ་བཞི་ལ་དམིགས་པའི་ཉོན་མོངས་
བ འི་ནང་ནས་ཁོང་ཁྲོ་དོར་ནས་ག གས་ཀྱི་སས་བ ས་
a
’dod chags, khong khro, nga rgyal, nyon mongs can gyi ma rig pa, nyon mongs can gyi
the tshom.
b
’jig lta, mthar lta, log lta, lta ba mchog ’dzin, tshul khrims dang rtul zhugs mchog ’dzin.
These five taken as one, and added to the above list of five constitute the six root afflictions.
ཀྱི་ མ་ ་ ་ ག །ག གས་མེད་ཀྱི་སས་བ ས་ཀྱི་ མ་

་ ་ ག་ ེ་དོན་གཉིས་ཡོད་པའི་ ིར།
By adding the forty afflictions included within the desire level to the sev-
enty-two afflictions included within the form and formless levels, one gets
the total of one hundred and twelve afflictions that are to be abandoned by
the path of seeing.
There are one hundred and eight artificial obstructions to
omniscience.
ཤེས་ [19b]
ིབ་ཀུན་བཏགས་བ ་དང་བ ད་ཡོད་དེ།
These are also abandoned by the path of seeing.
This is because there are thirty-six artificial obstructions
to omniscience included within the level of the Desire
Realm, and there are thirty-six artificial obstructions to
omniscience included within each [of the upper realms]
the Form and Formless Realms.
འདོད་པའི་སས་བ ས་ཀྱི་ཤེས་ བི ་ཀུན་བཏགས་སོ་
ག །ག གས་དང་ག གས་མེད་གཉིས་ཀྱི་སས་བ ས་ཀྱི་
ཤེས་ ིབ་ཀུན་བཏགས་སོ་ ག་རེ་ཡོད་པའི་ རི །
Thus there are one hundred and eight artificial obstructions to omniscience
that are abandoned by the path of seeing.
The first reason [which is that there are thirty-six artificial
obstructions to omniscience included within the level of
the Desire Realm] is established because there are nine
conceptions [of true existence] of objects to be engaged
in; nine conceptions [of true existence] of objects to be
reversed from; nine conceptions [of the true existence of
subjects that mis]apprehend [the person as being] sub-
stantially existent; and nine conceptions [of true existence
of subjects] that apprehend the person to be imputedly ex-
istent that are obstructions to omniscience to be aban-
doned by the path of seeing that are included within the
level of the Desire Realm.a
a
’jug pa gzung rtog, ldog pa gzung rtog, rdzas ’dzin rtog pa, btags ’dzin rtog pa. These
[འདོད་པའི་སས་བ ས་ཀྱི་ཤེས་ ིབ་ཀུན་བཏགས་སོ་ ག་ཡོད་པ་]དང་

པོ་ བ་ ེ། འདོད་པའི་སས་བ ས་ཀྱི་མཐོང་ ང་ ་ ར་
པའི་ཤེས་ བི ་འ ག་པ་ག ང་ ོག་དགུ ། ོག་པ་ག ང་
ོག་དགུ ། ས་འཛིན་ ོག་པ་དགུ །བཏགས་འཛིན་ ོག་
པ་དགུ་ མས་ཡོད་པའི་ ིར།
Thus there are four sets of nine, making thirty-six. These are all artificial
obstructions to omniscience to be abandoned by the path of seeing that are
included within the level of the Desire Realm.
The first group of nine conceptions [of true existence] of objects to be
engaged in are the conception of objects to be engaged in by Bodhisattvas
as truly existent (byang sems rnams kyi ’jug bya bden par ’dzin pa’i bden
’dzin), these being obstructions to omniscience that are to be abandoned
by the path of seeing and are included within the level of the Desire
Realm.a
four were also mentioned at the time of the path of preparation; see note, p.170 with added
information from Hopkins and Yi, Jam-yang-shay-pa’s Seventy Topics. They describe an
ability to overcome increasingly more subtle levels of the conception of true existence, two
of objects (gzung rtog) and two of subjects (’dzin rtog).
a
Ngag-wang-pal-dan’s Meaning of the Words of Maitreya’s “Ornament for the Clear Re-
alizations” (V.8-9) listing the nine conceptualizations of apprehended objects that are ob-
jects of engagement (’jug pa gzung rtog) is:
It is asserted that these conceptualizations having as their basis
The class of objects of engagement exist in nine aspects [observing]:
(1) Nature, (2) lineage,
(3) Thorough achievement of the path,
(4) Unmistaken objects of observation of knowledge,
(5) Discordant class, (6) antidotes,
(7) Realization by themselves, (8) acting,
(9) And their actions and the fruits of acting.
It is asserted that these conceptualizations—having as their basis, that is,
object, the class of Bodhisattvas’ objects of engagement and adhering to them
as truly existent—exist in nine aspects [thinking,] “The class of Bodhisattvas’
objects of engagement are my apprehended objects of engagement,” upon ob-
serving:
(1) the nature of—in conventional terms—attaining the fruit, unsurpassed enlight-
enment, through the causes, the six perfections
(2) definite transformation into the Buddha lineage
(3) thorough achievement of the Great Vehicle path of seeing and so forth
Then there is the group of nine conceptions of true existence of objects

to be reversed from. These objects are, for instance, the Hearer and Soli-
tary Victor paths and fruits that Bodhisattvas are to turn away from, and it
the conception of those as truly existent that are the obstructions to omnis-
cience to be abandoned by the path of seeing that are included within the
level of desire (nyan rang rnams kyi lam ’bras la dmigs nas byang sems
rnams kyi ldog bya bden par ’dzin pa’i bden ’dzin)a
(4) unmistaken objects of observation of Great Vehicle knowledge
(5) clearing away the discordant class of Great Vehicle paths
(6) [Great Vehicle paths’] capacity to generate antidotes
(7) realization by Great Vehicle paths themselves of objects just as they are
(8) acting to distance themselves from the grounds of Hearers and Solitary Realizers
(9) the effective actions of those [Bodhisattvas] for sentient beings and the fruits
of acting to set all beings in nirvāṇa.
a
alizations” (V.10-12) listing the nine conceptualizations of apprehended objects that are
objects of disengagement (ldog pa gzung rtog) is:
These entities of nine conceptualizations
Of these called (1) low realization
Due to falling to mundane existence or [solitary] peace,
(2) Lack of restrainers,
(3) Incompleteness of the aspects of the path,
(4) Proceeding under others’ conditions,
(5) Turning away from the intents,
(6) Trifling, (7) various,
(8) Obscured about abiding and entering,
(9) And going afterward
Have as their basis the class of disengagements,
Arising in the minds of Hearers and so forth.
These entities of nine conceptualizations adhering to true [existence, thinking],
“These are my apprehended objects of disengagement,” upon observing these
called:
(1) low realization due to falling either to mundane existence or [solitary] peace
(2) lack of external and internal restrainers holding one from falling to the extremes
of mundane existence and [solitary] peace
(3) incompleteness of the aspects of the path due to not being antidotes to all ob-
structions to omniscience
(4) during the final mundane existence proceeding under others’ conditions
(5) turning away from seeking the three great intents [great mind, great abandon-
ment, and great realization]
(6) trifling abandonments
(7) various realizations such as Stream-Enterer and so forth
(8) until attaining the position of [solitary] peace, obscured about continually abid-
ing in and initially entering the Great Vehicle path
Next there is the group of nine conceptions of the true existence of

subjects that [mis]apprehend [the person] as being substantially existent,
these being obstructions to omniscience that are to be abandoned by the
path of seeing and are included within the level of the Desire Realm.a Fi-
(9) going into another vehicle after attaining the fruit of their own path
have as their basis—that is to say, have as their objects—the class of Bodhi-
sattvas’ objects of disengagement, arising in the minds or continuums of Hear-
ers and so forth; they are observations of the paths and fruits of Hearers and so
forth.
a
alizations” (V.13-14) listing the nine conceptualizations apprehending substantial exist-
ence (rdzas ’dzin rtog pa) is:
(1) Assuming and discarding,
(2) Taking to mind, (3) closely
Related with the three realms
(4) Abiding, (5) manifestly adhering,
(6) The actualities of phenomena as imputations,
(7) Attached, (8) the antidotes,
(9) And degenerated from proceeding as wished
Are to be known as the first of apprehensions.
Conceptualizations conceiving of a partaker—qualified by substantial exist-
ence—as truly existent with respect to:
(1) a person (gang zag, pudgala) who conventionally assumes good qualities and
discards defects
(2) a person who [conventionally] takes phenomena to mind as truly existing
(3) a person who [conventionally] due to the influence of having taken true existence
to mind is closely related with the three realms [of Desire, Form, and Form-
lessness]
(4) a person who [conventionally] abides within having conceived forms and so
forth as truly existent
(5) a person who [conventionally] manifestly adheres to emptiness as truly existent
in the manner of not adhering to things as truly existent
(6) a person who [conventionally] understands all phenomena as only imputations
of conventions
(7) a person who [conventionally] by way not adhering to true existence is attached
to the six perfections
(8) a person who [conventionally] enacts the antidotes to the [mis]apprehension of
signs by meditating on all phenomena as equally empty of true existence
(9) a person who [conventionally] due to not knowing the natural perfection of wis-
dom degenerates—that is, is prevented for a long time—from proceeding on
to an exalted-knower-of-all-aspects as wished
are to be known as being the first conceptualizations of apprehending-subjects
nally, there are the nine conceptions of true existence of subjects that ap-
prehend the person to be imputedly existent that are artificial obstructions
to omniscience abandoned by the path of seeing.a
Extend this pattern to the other two [to the Form and
Formless Realms, making thirty-six for each based on the
same four same sets of nine].
དེས་གཞན་[ག གས་ག གས་མེད་]གཉིས་ལ་རིགས་འགྲེ །
The nine artificial obstructions to omniscience in each of these sets of what
(’dzin rtog dang po), that is, conceptualizations apprehending substantial exist-
ence (rdzas ’dzin rtog pa).
a
alizations” (V.15-16) listing the nine conceptualizations apprehending imputed existence
(btags ’dzin rtog pa) is:
(1) Not going forth in accordance with the intents,
(2) Definitely holding paths to be non-paths,
(3) Production as well as cessation,
(4) Actualities endowed and non-endowed,
(5) Dwelling, (6) destroying the lineage,
(7) No seeking, (8) no cause,
(9) And observing opposition
Are the other conceptualizations of apprehending-subjects.
Conceptualizations conceiving of a partaker—qualified by imputed existence—
as truly existent upon observing:
(1) a being (skyes bu, puruṣa) who does not go forth in accordance with the three
great intents [great mind, great abandonment, and great realization]
(2) a being who definitely holds Great Vehicle paths to be noncorrect paths
(3) a being who realizes the production and cessation of causes and effects as made
by entities only imputed conventionally
(4) a being who knows the actualities of forms and so forth as endowed (ldan pa),
that is, as not ultimately having divisions, and as non-endowed (mi ldan pa),
that is, as conventionally having divisions
(5) a being who dwells adhering to the true existence of forms and so forth
(6) a being who destroys and reverses the attitude of the lineage—that is, seeking
mere peace—of Hearers and so forth
(7) a being who when realizing emptiness, holds merely it to be sufficient and there-
upon has no desire seeking Buddhahood
(8) a being who has no cause, that is, cultivation of the perfection of wisdom
(9) a being who observes (dmigs pa)—that is, has (yod pa)—opposing actualities
interfering with enlightenment such as devilishness and so forth
are conceptualizations of apprehending-subjects other than the previous, that
is, conceptualizations apprehending imputed existence.
is abandoned by the path of seeing are distinguished by way of their ob-

jects, that is, they are identified by way of various objects that are appre-
hended as being truly existent.
With regard to the path of meditation, the objects of abandonment by
the path of meditation are distinguished by way of the strength of the af-
fliction and are divided by way of “size” into small, middling, and great.
These are now described.
There are sixteen innate afflictive obstructions because
there are six included within the level of the Desire
Realm: desire, hatred, pride, afflicted ignorance, the view
of the transitory [collection as real “I” and “mine”], and
holding extreme [views]
ཉོན་ ིབ་ ན་ ེས་བ ་ ག་ཡོད་དེ། འདོད་པའི་སས་
བ ས་ཀྱི་འདོད་ཆགས་ཞེ་ ང་ང་ ལ་ཉོན་མོངས་ཅན་
གྱི་མ་རིག་པ། འཇིག་ ། མཐར་འཛིན་ཏེ་ ག་དང་།
These are the regular six root afflictions modified by the omission of af-
flicted doubt and view, and the inclusion of two of the divisions of view in
their place. The view of the transitory collection is included here because
viewing the aggregates included within one’s own continuum as being es-
tablished as self is very strong—this is one of the main objects to be aban-
doned. Extreme views here means viewing what is not a path of liberation
as being a path of liberation. This means that afflicted doubt and the re-
maining views, that is to say, wrong views, conceptions of bad views as
supreme, and conception of bad systems of ethics and codes of conduct as
supreme, are completely abandoned by the path of seeing.
and excluding hatred from being included within the two
upper realms, [the Form and Formless Realms], the re-
maining five of this set [desire, pride, afflicted ignorance,
the view of the transitory collection, and holding extreme
views] are to be abandoned with regard to each of the up-
per realms, making sixteen in all.
ཁམས་གོང་མ་[ག གས་ག གས་མེད་]གཉིས་ཀྱི་སས་བ ས་ཀྱི་
ཞེ་ ང་བཏོན་ནས། གཞན་[གོང་མའི་སས་བ ས་ཀྱི་འདོད་ཆགས།
ང་ ལ། ཉོན་མོངས་ཅན་གྱི་མ་རིག་པ། འཇིག་ ། མཐར་འཛིན་བཅས་] ་
་ ེ་བ ་ ག་ཡོད་པའི་ ིར།

Thus there are five for the Form Realm, five for the Formless Realm, and
six for the Desire Realm, and that makes the sixteen innate afflictive ob-
structions that are removed by the first through the tenth grounds.
There are one hundred and eight innate obstructions to
omniscience because there are thirty-six [four sets of
nine] innate obstructions to omniscience that are included
within the levels of each of the three realms, making one
hundred and eight.
ཤེས་ ིབ་ ན་ ེས་བ ་དང་བ ད་ཡོད་དེ། ཁམས་
ག མ་གྱི་སས་བ ས་ཀྱི་ཤེས་ ིབ་ ན་ ེས་[དགུ་བཞི་]
མ་ ་ ་ ག་རེ་ཡོད་པའི་ ིར།
There are thirty-six included within the level of the Desire Realm, thirty-
six included within the level of the Form Realm, and thirty-six included
within the level of the Formless Realm. These are the same four sets of
nine mentioned earlier: conceptions [of true existence] of objects to be en-
gaged in; conceptions [of true existence] of objects to be turned away
from; conceptions of the true existence of subjects that [mis]apprehend
[the person] as being substantially existent; and conceptions [of the true
existence of subjects] that apprehend [the person] as being imputedly ex-
istent.a [The artificial obstructions to omniscience were abandoned previ-
ously, on the path of seeing; now the innate form of these obstructions to
omniscience is being abandoned.] The number thirty-six is obtained by
dividing each of them into nine: small of the small, medium of the small,
great of the small, and so forth.
3) FEATURES OF SURPASSING QUALITIESb

ག མ་པ་ཡོན་ཏན་ ག་པའི་ཁྱད་པར་ལ།
This has seven parts: the feature of a surpassing perfection,
a
shes sgrib ’jug pa gzung rtog lhan skyes, shes sgrib ldog pa gzung rtog lhan skyes, shes
sgrib rdzas ’dzin rtog pa lhan skyes, and shes sgrib brtags ’dzin rtog pa lhan skyes.
b
Above (223) at the point of listing the three-fold division of the meaning of the individual
divisions of the Bodhisattva grounds it was called “attributes (khyad chos) of surpassing
qualities.” Here when explaining the topic with seven sub-divisions, the term has shifted
to “features” (khyad par).
the feature of an increase in the number of qualities, the

feature of the mode of taking fruitional rebirth,a the feature
of an enhancement of the three trainings together with their
fruit, the feature of the mode of inducing an ascertaining
consciousness in states of subsequent attainment, the fea-
ture of thorough purifiers, and the feature of the signs of
attaining a ground.
ཕར་ ིན་ ག་ ལ་གྱི་ཁྱད་པར། ཡོན་ཏན་གྱི་གྲངས་
འཕེལ་བའི་ཁྱད་པར། མ་ ནི ་གྱི་ ེ་བ་ལེན་ ལ་གྱི་ཁྱད་
པར། བ བ་ག མ་འ ས་ ་དང་བཅས་པ་ ག་ ལ་གྱི་
ཁྱད་པར། ེས་ཐོབ་ ་ངེས་ཤེས་འ ེན་ ལ་གྱི་ཁྱད་པར།
ཡོངས་ ངོ ་གི་ཁྱད་པར། ས་ཐོབ་པའི་ གས་ཀྱི་ཁྱད་པར་
དང་བ ན།
A) THE FEATURE OF A SURPASSING PERFEC-
TION
དང་པོ་[ཕར་ ིན་ ག་ ལ་གྱི་ཁྱད་པར་]ནི།
These range from attaining a surpassing perfection of giv-
ing on the first ground through to attaining a surpassing
perfection of pristine wisdom on the tenth.
ས་དང་པོར་ ིན་པའི་ཕར་ ིན་ ག་པོར་ཐོབ་པ་ནས་
བ ང་ ེ་བ ་པར་ཡེ་ཤེས་ཀྱི་ཕར་ ིན་ ག་པོར་ཐོབ་
པའི་བར་ཡིན་པའི་ རི །
a
The first three of these are briefly alluded to by Tsong-kha-pa in his Illumination of the
Thought as having been set forth by Chandrakīrti. See Tsong-kha-pa, Ken-sur Nga-wang-
lek-den, and Jeffrey Hopkins, Compassion in Tibetan Buddhism, 134-5. The bracketed ma-
terial there has been added from this section of Kön-chok-jig-may-wang-po’s text. The
qualities described can be found in the Sūtra on the Ten Grounds. Sources for the fourth
and fifth items were not identified, though a suggestion was given that they might be found
in Asaṅga’s Bodhisattva Grounds. The topic of thorough purifiers is found in Maitreya’s
Ornament for the Clear Realizations, I.48-69.
On the first ground there is a surpassing practice of the perfection of giv-

ing. On the second ground there is a surpassing practice of the perfection
of ethics. On the third ground there is a surpassing practice of the perfec-
tion of patience; on the fourth, a surpassing practice of the perfection of
effort; on the fifth, a surpassing practice of the perfection of concentration;
on the sixth, a surpassing practice of the perfection of wisdom; on the sev-
enth, a surpassing practice of the perfection of skill in means; on the
eighth, a surpassing practice of the perfection of aspirational prayers; on
the ninth, a surpassing practice of the perfection of power; and on the tenth,
a surpassing practice of the perfection of pristine wisdom.
B) THE FEATURE OF AN INCREASE IN THE NUM-

BER OF QUALITIES
གཉིས་པ་[ཡོན་ཏན་གྱི་གྲངས་འཕེལ་བའི་ཁྱད་པར་]ནི།
On the first ground, in states of subsequent attainment [the
Bodhisattva]:
1 sees the faces of one hundred Buddhas in an instant
ས་དང་ པོའི་ ེས་ཐོབ་ ་ ད་ཅིག་མ་གཅིག་ལ་སངས་
[20a]
ས་བ འི་ཞལ་མཐོང་བ།
2 attains knowledge of having been blessed by those
[one hundred Buddhas].a
དེ་དག་གིས་ ིན་གྱིས་བ བས་པ་ཤེས་པ་ཐོབ་པ།
3 can go to one hundred Buddha lands
སངས་ ས་ཀྱི་ཞིང་བ ར་འགྲོ་ ས།
4 can illuminate one hundred Buddha lands
དེས་ཞིང་བ ་ ང་བར་ ེད་ ས།
5 can vibrate one hundred different worldly realms
འཇིག་ ེན་གྱི་ཁམས་མི་འ ་བ་བ ་གཡོ་བར་ ེད་ ས།
6 can live for one hundred eons
a
Lo-sang-gyal-tshan explained that from the side of the Buddhas and Bodhisattvas, their
blessing are always flowing to us, but from our side we do not know whether they have
entered us or not. From this point Bodhisattvas know that they have received those bless-
ings, and not just from one, but from one hundred Buddhas.
བ ལ་པ་བ ར་གནས་ ས།
7 can penetrate the correct perception of pristine wisdom
into one hundred eons in the past and one hundred eons in
the future
བ ལ་པ་བ འི་ ནོ ་དང་ ི་མའི་མཐའ་ལ་ཡང་དག་
པར་ཡེ་ཤེས་ཀྱི་གཟིགས་པ་འ ག་ ས།
8 can enter into one hundred different meditative stabili-
zations
ཏིང་ངེ་འཛིན་མི་འ ་བ་བ ་ལ་ ོམས་པར་འ ག་ ས།
9 can open one hundred different doors of doctrine
ཆོས་ཀྱི་ ོ་མོ་མི་འ ་བ་བ ་འ དེ ་ ས།
10 can ripen one hundred sentient beings
སེམས་ཅན་བ ་ ིན་པར་ ེད་ ས།
11 can emanate one hundred bodies, and
a
རང་གི་ ས་བ ་ ལ་ ས།
12 can cause each of those bodies to be surrounded by one
hundred Bodhisattva Superiors as their retinue.
རང་གི་ ས་རེ་རེའི་འཁོར་ ་ ང་སེམས་འཕགས་པ་བ ་
བ ས་བ རོ ་བ་ ེད་ ས་པ་ནས་བ ང་ ེ།
[On the first ground these are all one hundred.] On the
second ground, these twelve groups of such qualities are
one thousand.
ས་གཉིས་པར་དེ་འ ་བའི་ཡོན་ཏན་ ོང་ ག་ ེ་ཚན་
བ ་གཉིས།
On the third, they are twelve groups of one hundred thou-
sand.
ས་ག མ་པར་འ མ་ ག་བ ་གཉིས།
a
Both 1987 Lhasa Go-mang (18a.4) and 1999 TBRC bla brang (20a.3) read brgyar; 2012
Mundgod digital (21.20) reads brgya.
On the fourth, they are twelve groups of one billion.

ས་བཞི་པར་ ེ་བ་བ ་ ག་བ ་གཉིས།
On the fifth, twelve groups of ten billion.
ས་ ་པར་ ་ེ བ་ ོང་ ག་བ ་གཉིས།
On the sixth, twelve groups of one trillion.
ས་ ག་པར་ ེ་བ་འ མ་ ག་བ ་གཉིས།
On the seventh, twelve groups of one hundred trillion.
a
ས་བ ན་པར་ ེ་བ་ཁྲག་ཁྲིག་ འ མ་ ག་བ ་གཉིས།
On the eighth, the twelve groups are a number equal to
the subtle particles in a billion worlds.
ས་བ ད་པར་ ོང་ག མ་གྱི་ ལ་ ་རབ་ཀྱི་གྲངས་དང་
མཉམ་པའི་ ེ་ཚན་བ ་གཉིས།
On the ninth ground, the twelve groups are a number
equal to the subtle particles in a million billion worlds.
ས་དགུ་པར་ ོང་ག མ་འ མ་ ག་བ འི་ ལ་ ་རབ་ཀྱི་
གྲངས་དང་མཉམ་པའི་ཡོན་ཏན་ ་ེ ཚན་བ ་གཉིས།
On the tenth, they are a number equal to the number of
subtle particles of an inexpressible number of an inex-
pressible number of Buddha lands.
ས་བ ་པར་སངས་ ས་ཀྱི་ཞིང་བ དོ ་ ་མེད་པའི་ཡང་
བ ོད་ ་མེད་པའི་ ལ་ ་རབ་ཀྱི་གྲངས་དང་མཉམ་
པའི་ཡོན་ཏན་ ེ་ཚན་བ ་གཉིས་ཐོབ་པའི་ རི །
a
1987 Lhasa Go-mang (18a.6) and 2012 Mundgod digital (21.24) both read bye ba phrag
khrig ’bum phrag.
C) THE FEATURE OF THE MODE OF TAKING

FRUITIONAL REBIRTH
ག མ་པ་[ མ་ ིན་གྱི་ ེ་བ་ལེན་ ལ་གྱི་ཁྱད་པར་]ནི།a
A first grounder takes rebirth as a monarch ruling Jam-
budvīpa;
ས་དང་པོ་བས་འཛ ་གླིང་ལ་དབང་ བ ར་པའི་ ལ་ [20b]
པོར་ ེ་བ་ལེན།
A second grounder as [monarch ruling] the four continents;
ས་གཉིས་པ་བས་གླིང་བཞི།
A third grounder as [monarch ruling the Land of] the
Thirty-Three;
ས་ག མ་པ་བས་ མ་ ་ ་ག མ།
A fourth grounder [as monarch ruling the Land] Without
Combat;
ས་བཞི་པ་བས་འཐབ་ ལ།
A fifth grounder as [monarch ruling] the Joyous Land;
ས་ ་པ་བས་དགའ་ ན།
A sixth grounder as [monarch ruling the Land of] Liking
Emanation;
ས་ ག་པ་བས་འ ལ་དགའ།
A seventh grounder as [monarch ruling the Land of] Con-
trolling Others’ Emanations;
ས་བ ན་པ་བས་གཞན་འ ལ་དབང་ ེད།
An eighth grounder as a Great Brahmā, Lord of One Thou-
sand Worlds;
ས་བ ད་པ་བས་ ོང་ ་ི ད་ཀྱི་བདག་པོ་ཚངས་པ་
ཆེན་པོ།
A ninth grounder as a Great Brahmā, Lord of One Million
Worlds;
a
These are all mentioned in the Sūtra on the Ten Grounds.
ས་དགུ་པ་བས་ ོང་གཉིས་པའི་བདག་པོ་ཚངས་པ་
ཆེན་པོ།
A tenth grounder takes rebirth as a Devaputra Maheshvara
of the Highest Land.
ས་བ ་པ་བས་འོག་མིན་གྱི་ འི་ ་དབང་ ག་ཆེན་པོའི་
ེ་བ་ལེན་པའི་ ིར།
These are in consideration that it is mostly this way, but
these are not necessarily the case. [That is, although all Bo-
dhisattvas can take rebirth in this way, not all do.]
འདི་དག་ནི་ཤས་ཆེ་བ་ལ་དགོངས་པ་ཡིན་གྱི་ཁྱབ་མཐའ་
བ ང་བ་ནི་མ་ཡིན་ནོ། །
D) THE FEATURE OF AN ENHANCEMENT OF
THE THREE TRAININGS TOGETHER WITH THEIR
FRUITS
བཞི་པ་[བ བ་ག མ་འ ས་ ་དང་བཅས་པ་ ག་ ལ་གྱི་ཁྱད་པར་]ནི།
On the first ground, one attains the quality [in general] of
practicing the three trainings from the viewpoint of directly
realizing the noumenon. On the second ground, one attains
this [specifically] with regard to the training in ethics, and
on the third ground, with regard to the training in higher
meditative stabilization. On the fourth, fifth, and sixth
grounds, one attains the training in wisdom.a On the re-
maining four grounds [from the seventh to the tenth], one
attains features that are included within the three trainings.
ས་དང་པོར་ཆོས་ཉིད་མངོན་ མ་ ་ ོགས་པའི་ ོ་ནས་
a
Ngag-wang-pal-dan’s Word-commentary on (Chandrakīrti’s) “Supplement” (24b.3)
identifies the three trainings in wisdom:
It is said that [Bodhisattvas] attain on the fourth ground the wisdom skilled in the
harmonies with enlightenment; on the fifth ground the wisdom skilled in the
coarse and subtle four truths; and on the sixth ground the wisdom in the forward
and reverse processes of dependent-arising. In this way on this [sixth] ground the
three trainings in wisdom are completed.
བ བ་པ་ག མ་ལ་ ོད་པའི་ཡོན་ཏན་ཐོབ། གཉིས་པར་

ལ་ཁྲིམས་ཀྱི་བ བ་པ་དང་། ག མ་པར་ ག་པ་ཏིང་ངེ་
འཛིན་གྱི་བ བ་པ་དང༌། བཞི་པ་ ་པ་ ག་པ་ མས་ ་
ཤེས་རབ་ཀྱི་བ བ་པ་ཐོབ་ཅིང་། ས་ ག་མ་བཞིའི་[བ ན་
པ་ནས་བ ་པའི་བར་གྱི་]ཡོན་ཏན་ཀྱང་aབ བ་པ་ག མ་གྱི་
ནང་ ་འ ་བའི་ཁྱད་པར་འཐོབ་པའི་ ིར།
E) THE FEATURE OF THE MODE OF INDUCING
AN ASCERTAINING CONSCIOUSNESS IN STATES
OF SUBSEQUENT ATTAINMENT
་པ་[ ེས་ཐོབ་ ་ངེས་ཤེས་འ ེན་ ལ་གྱི་ཁྱད་པར་]ནི།
On the ten grounds there are ten different ways of inducing,
in states of subsequent attainment upon rising from medi-
tative equipoise directly realizing the noumenon, an ascer-
taining consciousness with regard to viewing dependent-
arisings as [a composite of] emptiness of true existence and
being like illusions.
ས་བ ར་ཆོས་ཉིད་མངོན་ མ་ ་ ོགས་པའི་མཉམ་
བཞག་ལས་ལངས་པའི་ ེས་ཐོབ་ ་ ེན་འ ལེ ་བདེན་
ོང་ ་མ་ ་ ་ལ་ངེས་ཤེས་འ ནེ ་ ལ་མི་འ ་བ་བ ་
ཡོད་དེ།
Lo-sang-gyal-tshan: On all of the Bodhisattva grounds, what is mainly
taking place is the realization of emptiness with a pristine wisdom of
meditative equipoise. Different practices are being performed over the
grounds, but the quality of the pristine wisdom of meditative equipoise
is exactly the same and the emptiness that it is realizing is exactly the
same. Where some difference can be drawn is when a Bodhisattva
a
1999 TBRC bla brang (20b.4) and 1987 Lhasa Go-mang (18b.4) both read kyang. 2012
Mundgod digital (22.11) reads yang.
rises from the meditative equipoise; there are differences in the ascer-
taining consciousness induced on the occasion of the pristine wisdom
of subsequent attainment. For example, when you go to sleep, you are
asleep and not doing other things; however, when you wake, your
thoughts, though not the same as when you were asleep, have been
influenced by your dreams and so forth. Just so, the “work” of medi-
tative equipoise is to abandon the respective objects of abandonment,
but since different kinds of ignorance are being eradicated, the medi-
tative equipoise of each ground leads to a slightly different ascertain-
ing consciousness in states of subsequent attainment.
On the occasion of the first ground, due to realizing that
the noumenon, [that is, emptiness,] which is a mere nega-
tive of a self of phenomena, pervades all, oneself and oth-
ers, [Bodhisattvas] realize the noumenon in the manner of
being omnipresent.
ས་དང་པོའ་ི གནས་ བས་ ་ཆོས་བདག་བཀག་པ་ཙམ་གྱི་
ཆོས་ཉིད་དེས་རང་གཞན་ཐམས་ཅད་ལ་ཁྱབ་པར་ ོགས་
པས་ཆོས་ཉིད་ཀུན་འགྲོའི་ ལ་ ་ ོགས།
Because, on the second ground, the Great Vehicle path re-
alizing the noumenon is realized to be superior to the
Lesser Vehicle path, [Bodhisattvas] realize the noumenon
as having the meaning of being supreme.
ས་གཉིས་པར་ཆོས་ཉིད་ ོགས་པའི་ཐེག་ཆེན་གྱི་ལམ་དེ་
ཐེག་དམན་གྱི་ལམ་ལས་མཆོག་ ་ ོགས་པས་ཆོས་ཉིད་
མཆོག་གི་དོན་ ་ ོགས།
For realizing the noumenon, that is, for realizing emptiness, the Great Ve-
hicle path is superior to that of the Lesser Vehicle. On the second ground
a special ascertaining consciousness realizing this is induced, and con-
joined with that one has wisdom realizing that the noumenon is the su-
preme meaning.
Because on the third ground, it is ascertained that much
hearing of scriptures is a concordant cause for realization
of the element of attributes (chos dbying), [Bodhisattvas]
realize the noumenon as having the meaning of a concord-

ant cause.a
ས་ག མ་པར་ག ང་རབ་མང་ ་ཐོས་ པ་ནི་ཆོས་ [21a]
ད ིངས་ གོ ས་པའི་ ་མ ན་ ་ངེས་པས་bཆོས་ཉིད་ ་

མ ན་པའི་དོན་ ་ གོ ས།
On the third ground in states of subsequent attainment an ascertaining con-
sciousness is induced realizing that a great deal of hearing scriptures serves
as a concordant cause for realizing the element of attributes, that is, for
realizing emptiness, and hence that emptiness, the noumenon, also called
the element of attributes, is a concordant cause.
On the fourth ground, because there is no pride of being
attached to doctrines of verbalization, [Bodhisattvas] re-
alize the meaning of total non-grasping.
ས་བཞི་པར་ ང་གི་ཆོས་ལ་ ེད་པའི་ང་ ལ་མེད་པས་
ཡོངས་ ་འཛིན་པ་མེད་པའི་དོན་ ་ ོགས།
On the fifth ground, [Bodhisattvas] realize all, oneself and
others, as not having different continuums from the ap-
proach of the emptiness of substantial existence in the
sense of self-sufficiency of persons.
ས་ ་པར་རང་གཞན་ཐམས་ཅད་གང་ཟག་རང་ ་ བ་
པའི་ ས་ཡོད་ཀྱིས་ ངོ ་པའི་ ོ་ནས་ ད་ཐ་དད་མེད་
པར་ ོགས།
On the sixth ground, due to realizing that the two—[the
phenomena of] the thoroughly afflicted class and of the
pure class—are not produced causelessly, nor from dis-
cordant causes, [Bodhisattvas] realize thoroughly af-
flicted and pure [phenomena] as having the meaning of a
non-difference.
a
Emptiness is considered a “cause” in the sense that meditation on it causes the generation
of attributes of a Superior.
b
Correcting pos in 1987 Lhasa Go-mang (18b.7) to pas in accordance with 1999 TBRC
bla brang (21a.1).
ས་ ག་པར་ཀུན་ནས་ཉོན་མོངས་དང་ མ་ ང་གཉིས་
་མེད་དང་མི་མ ན་པའི་ ་ལས་མི་ ེ་བར་ ོགས་པས་
ཀུན་ཉོན་དང་ མ་ ང་ཐ་དད་མེད་པའི་དོན་ ་ ོགས།
On the seventh ground, due to the non-arising of signs of
doctrine, such as the sūtras and so forth, with regard to the
noumenon, [Bodhisattvas] realize the noumenon as hav-
ing the meaning of non-difference.
ས་བ ན་པར་ཆོས་ཉིད་ལ་མདོ་ལ་སོགས་པའི་ཆོས་ཀྱི་
མཚན་མ་མི་འ ང་བས་ཐ་དད་ ་མེད་པའི་དོན་ ་
ོགས།
On the eighth ground [Bodhisattvas] realize the noume-
non as having the meaning of non-increase and non-de-
crease of the thoroughly afflicted and the pure, and as the
situation of the meaning of having power over the two—
non-conceptual pristine wisdom and pure lands.
ས་བ ད་པར་ཆོས་ཉིད་དེ་ཀུན་ ང་གི་འགྲིབ་འཕེལ་
མེད་པའི་དོན་དང་། མི་ ོག་པའི་ཡེ་ཤེས་དང་ཞིང་དག་
པ་གཉིས་ལ་དབང་བའི་དོན་གྱི་གནས་ ་ ོགས།
On the ninth ground, due to the fact that the four individ-
ual correct knowledges are attained, [Bodhisattvas] real-
ize the noumenon as the situation of the meaning of hav-
ing power over pristine wisdom.
ས་དགུ་པར་སོ་སོ་ཡང་དག་རིག་བཞི་ཐོབ་པས་ཆོས་ཉིད་
དེ་ཡེ་ཤེས་ལ་དབང་བའི་དོན་གྱི་གནས་ ་ གོ ས།
On the tenth ground, due to having equal exalted activities
with a Buddha, [Bodhisattvas] realize the noumenon as
the situation of power over actions.
ས་བ ་པར་སངས་ ས་དང་འ ིན་ལས་མཉམ་པས་ཆོས་
ཉིད་དེ་ལས་ལ་དབང་བའི་གནས་ ་ ོགས་པའི་ ིར།

F) THE FEATURE OF THOROUGH PURIFIERS
ག་པ་[ཡོངས་ ོང་གི་ཁྱད་པར་]ནི།
“Thorough purifiers” or “thorough purification” are the means by which
the qualities of that ground are caused to increase higher and higher. Thor-
ough purifiers are the qualities through which one advances higher and
higher on the grounds.
There are ten thorough purifiers on the first ground, eight
on the second, five on the third. a
ས་དང་པོ་ལ་ཡོངས་ ངོ ་བ ། གཉིས་པ་ལ་བ ད།
ག མ་པ་ལ་ ༌།
On the third ground it is said that a Bodhisattva is not satisfied with [pre-
vious] hearing but continues to hear a lot from Buddhas and so forth. Thus
even on the high grounds one needs to engage in hearing.
There are ten each on the fourth and fifth [grounds],
twelve on the sixth, twenty on the seventh, eight on the
eighth, and twelve on the ninth.
བཞི་པ་དང་ ་པ་ལ་བ ་བ ། ག་པ་ལ་བ ་གཉིས།
བ ན་པ་ལ་ཉི་ ། བ ད་པ་ལ་བ ད། དགུ་པ་ལ་བ ་
གཉིས་ མས་ ་ཡོད་པའི་ ིར།
Although thorough purifiers of the tenth ground are not
explicitly indicated in Maitreya’s Ornament for the Clear
Realization, it is not that there are no thorough purifiers
[on the tenth ground]. This is because on the occasion of
attaining the tenth ground, one must advance to a higher
ground from the approach of removing defects and in-
creasing good qualities.
a
These are described in Maitreya’s Ornament for Clear Realization, I.48-69. See Hopkins
and Yi, Ngag-wang-pal-dan’s Meaning of the Words of Maitreya’s “Ornament for the
Clear Realizations” on the ninth topic.
ས་བ ་པའི་ཡོངས་ ོང་མངོན་ གོ ས་ ན་ལས་དངོས་ ་

མ་བ ན་ཀྱང་ཡོངས་ ངོ ་མེད་པ་མིན་ཏེ། ས་བ ་པ་ཐོབ་
པའི་གནས་ བས་ ་ ནོ ་ཟད་ཅིང་ ཡོན་ཏན་འཕེལ་ [21b]
བའི་ ོ་ནས་ས་aགོང་མར་བགྲོད་དགོས་པའི་ རི །
G) SIGNS OF ATTAINING THE GROUNDS
བ ན་པ་[ས་ཐོབ་པའི་ གས་ཀྱི་ཁྱད་པར་]ནི།
There arise different dream signs on the occasion of attain-
ing each of the ten grounds.b
ས་བ ་ཐོབ་པའི་གནས་ བས་ ་ ་ི ལམ་གྱི་ གས་མི་
འ ་བ་རེ་འ ང་བའི་ ིར།
[An objection, a possible answer to it, and another objection are set forth:]
Objection: Since it was explained that from attaining the
heat [level of the path of preparation] one does not have
the five obstructions—sleep and so forth [that is, aspira-
tion to desire, harmful intent, sleepiness and lethargy, ex-
citement and contrition, and doubt]c then how does it
come about that there are dream signs with regard to at-
taining the ten grounds?
An earlier Tibetan’s answer [to this objection]:d “This is
a
Correcting sgo nas gong ma in 1987 Lhasa Go-mang (19a.6) to sgo nas sa gong ma in
accordance with 1999 TBRC bla brang (21b.1).
b
Kön-chog-jig-may-wang-po does not identify the dreams signs, but addresses some ob-
jections by earlier Tibetans who question whether there even are dreams on the Bodhisattva
grounds. The signs themselves along with the qualms can be found in Tsong-kha-pa’s
Golden Garland of Eloquence; see Gareth Sparham, Golden Garland of Eloquence: legs
bshad gser phreng, vol.1b (Fremont, CA: Jain Publishing Company, 2008), 495-497.
c
Maitreya’s Ornament for the Clear Realizations (IV.41cd) refers to these, saying, “not
companying/ With the five aspects of obstructions.” See Hopkins and Yi, Ngag-wang-pal-
dan’s Meaning of the Words of Maitreya’s “Ornament for the Clear Realizations” on the
38th topic.
d
Here Kön-chog-jig-may-wang-po restates objections set forth in Tsong-kha-pa’s Golden
Garland of Eloquence. See Sparham, Golden Garland of Eloquence, vol.1b, 496-497.
a case of an appearance like a dream, this being a vision-

ary appearance (nyams snang) dawning to an adventitious
consciousness.”
ོད་ཐོབ་པ་ནས་གཉིད་སོགས་ ིབ་པ་ ་[འདོད་པའི་འ ན་
པ། གནོད་སེམས། གཉིད་ གས། ོད་འགྱོད། ཐེ་ཚམ་དང་ ་།]མེད་པར་
བཤད་པས་ས་བ ་ཐོབ་པ་ལ་ཇི་ ར་ ི་ ས་འོང་ མས་
ན།a བོད་ ་མ་ཁ་ཅིག་ཤེས་པ་གློ་ ར་བའི་ཉམས་ ང་
ི་ལམ་བཞིན་ ་ཤར་བ་ཡིན་ཞེས་ག ངས།
In one sense this means “to an unusual mind”; when you are meditating,
something dream-like happens to you, and so they are said to be “dreams.”
Some other scholars say: Since actual sleep is a mind that
is affected by temporary causes of mistake, those on the
three pure grounds do not have actual sleep.
མཁས་པ་འགའ་ཞིག་གཉིད་མཚན་ཉིད་པ་ནི་འ ལ་གྱི་
འ ལ་ ས་བ ད་པའི་ཤེས་པ་ཡིན་པས་དག་ས་པ་ལ་
མེད་ཅེས་ཟེར།
Our answer: These are not logically feasible because alt-
hough on those [ten grounds] there is no afflicted sleep,
there is virtuous sleep because (1) Nya-bön Kun-ga-pal’s
Commentary on (Maitreya’s) “Ornament for the Clear
Realizations”: Dispeller of Mental Darkness says:b
a
1999 TBRC bla brang (21b.2) reads snyams na; 1987 Lhasa Go-mang (19a.7) reads
snyams nas, and the 2012 Mundgod digital (23.10) reads snyam nas. The same phrase in
the text by Nya-bön Kun-ga-pal (nya dbon kun dga' dpal) cited just below (561.5) reads
snyam na.
b
nya dbon kun dga' dpal, 1285-1379, a Jo-nang scholar who was a student of Dol-po-pa
and a teacher of Ren-da-ba (red mda’ ba) and Tsong-kha-pa. The full title is Connected
Explanation of Extensive Commentary on (Maitreya’s) “Ornament for the Clear Realiza-
tions” and its Commentaries: Dispeller of Mental Darkness (bstan bcos mngon par rtogs
pa’i rgyan ’grel pa dang bcas pa'i rgyas ’grel bshad sbyar yid kyi mun sel) TBRC W14076
I1KG8771 and I1KG8772. This citation is from vol. 1, 281a.5-6/561.5-6.
This first objection mentioned above is found in Nya-bön Kun-ga-pal’s commentary at
561.5, which he immediately answers with the response cited here. Kön-chog-jig-may-
Although on those grounds, there is, from among the

two types of sleep, no sleep involved with secondary
afflictions in which [the mind] is powerlessly with-
drawn [from sense objects], there is sleep that due to
intentional blessings furthers [or enhances] the body
and is to be counted among virtues. Hence, there is no
fallacy.
མི་འཐད་དེ། [ས་བ ་པོ་]དེ་དག་ལ་ཉོན་མོངས་ཅན་གྱི་
གཉིད་མེད་ཀྱང་དགེ་བའི་གཉིད་ཡོད་པའི་ རི ། ཉ་ ིཀ་
aཡིད་ཀྱི་ ན་སེལ་ལས། གཉིད་ལ་གཉིས་ལས་འ ང་བ་
bརང་དབང་མེད་པར་ ད་ ེད་ཉེ་ཉོན་གྱི་གཉིད་མེད་
ཀྱང་ཆེད་ ་ ིན་གྱིས་བ བས་པས་ ས་ ས་པར་ ེད་པ་

དགེ་བར་བགྲང་བའི་cགཉིད་ནི་ས་དེ་དག་ན་ཡོད་པས་
ོན་མེད་དོ། །ཞེས་དང་།
There is sleep that is engaged in intentionally and is blessed by Buddhas
and Bodhisattvas abiding on high grounds.
and (2) Tsong-kha-pa’s Golden Garland of Eloquence
says:d
wang-po groups two objections and a possible response to the first together and then indi-
cates all three as false, first by citing Nya-bön Kun-ga-pal and then following this with a
citation to the same effect from Tsong-kha-pa.
a
Correcting tīk in 2012 Mundgod digital (23.13) to ṭīk in accordance with 1999 TBRC bla
brang (21b.3) and 1987 Lhasa Go-mang (19b.1).
b
TBRC W14076 I1KG8771, 281a.5/561.5, reads ’jug pa rang dbang med par rather than
’byung ba rang dbang med par, similar to Tsong-kha-pa’s explanation just below ’jug pa’i
shes pa rang dbang med par.
c
1999 TBRC bla brang (21b.4) and 1987 Lhasa Go-mang (17b.3) read bgrang ba'i. 2012
Mundgod digital (23.15-16) reads bgrangs pa’i.
d
Extensive Explanation of (Maitreya’s) “Treatise of Quintessential Instructions on the
Perfection of Wisdom: Ornament for the Clear Realizations” as Well as Its Commentaries:
Golden Garland of Eloquence (shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos
mngon par rtogs pa’i rgyan ’grel pa dang bcas pa’i rgya cher bshad pa legs bshad gser
gyi phreng ba) TBRC W22109.3219, which is a PDF of: gedan sungrab minyam gyunphel
series (Ngawang Gelek Demo), 1977. In the ACIP edition this is at 283a and in the Mtsho
sngon edition at. 464. See Sparham, 496-497. At this point in his text, Tsong-kha-pa refer-
ences the 12th century Indian scholar Dharmamitra’s Clear Words (tshig gsal): mngon
There are two types of sleep: afflicted sleep in which

consciousnesses engaging objects operate power-
lessly and sleep that furthers the body, which is
counted among virtues. Hence to say that there no fal-
lacy since the former does not exist [on the Bodhi-
sattva grounds], but the latter does is a factually con-
cordant answer.
གསེར་འ ངེ ་ལས། གཉིད་ལ་ ལ་ལ་འ ག་པའི་ཤེས་པ་
རང་དབང་མེད་པར་ དེ ་པ་ཉོན་མོངས་ཅན་དང་། ས་
ས་aཔར་ ེད་པ་དགེ་བར་བགྲང་བའི་bགཉིད་གཉིས་
ཡོད་པས་ ་མ་མེད་ཀྱང་ ི་མ་ཡོད་པས་ ནོ ་མེད་དེ་ཞེས་
པ་ལན་དོན་མ ན་དང་། ཞེས་ག ངས་པའི་ རི །
Tsong-kha-pa also distinguishes sleep into two types. There is afflicted
sleep in which sense consciousnesses that engage their objects, forms,
sounds, odors, tastes, and tangible objects, and so forth are powerlessly
drawn within. There is also virtuous sleep that increases, or furthers or
replenishes, the body. Although the former afflicted sleep does not occur
on the Bodhisattva grounds, the latter virtuous sleep does and hence there
is no such fault. [Thus for Tsong-kha-pa, it is definite that there is sleep on
the Bodhisattva grounds.]
There is a mode of passing from the lower grounds to the
upper grounds because when passing from the lower
grounds to the higher, one passes from within meditative
equipoise to within meditative equipoise, because begin-
ning from passing from the great supreme quality Great
Vehicle path of preparation to the first ground through to
rtogs rgyan gyi tshig le'ur byas pa'i 'grel bshad tshig rab tu gsal ba. In bstan 'gyur/ (dpe
bsdur ma), TBRC W1PD95844, vol. 52 at p.744. What Tsong-kha-pa has cited from Dhar-
mamitra is found almost verbatim in Nya-bön’s text as cited by Kön-chog-jig-may-wang-
po.
a
1999 TBRC bla brang (21b.5) reads lus rtas par as does 1987 Lhasa Go-mang (19b.4)
and the ACIP version of Tsong-kha-pa’s text. 2012 Mundgod digital (23.17) reads lus brtas
pa.
b
1999 TBRC bla ‘brang (21b.5) and the 1987 Lhasa Go-mang (19b.4) read bgrang ba'i;
the 2012 Mundgod digital (23.18) reads bgrangs pa'i.
passing from the uninterrupted path at the end of the con-

tinuum to the first moment of an exalted knower [of all
aspects, each of these steps of progress] is this [that is, to
pass from within meditative equipoise to within medita-
tive equipoise].
ས་འོག་མ་ནས་གོང་མར་འཕོ་བའི་ ལ་ཡང་ཡོད་དེ།
ས་འོག་མ་འོག་མ་ནས་གོང་མ་གོང་མར་འཕོ་བའི་ཚ་
མཉམ་བཞག་ནས་མཉམ་བཞག་ ་འཕོ་བ་ཡིན་པའི་ རི ་
ཏེ། ཐེག་ཆེན་གྱི་ ོར་ལམ་ཆོས་མཆོག་ཆེན་པོ་ནས་ས་དང་
པོར་འཕོ་བ་ནས་བ མས་ཏེ་ ན་མཐའི་བར་ཆད་མེད་
ལམ་ནས་ མ་མཁྱེན་ ད་ཅིག་དང་པོར་འཕོ་བའི་
[22a]
བར་[མཉམ་བཞག་ནས་མཉམ་བཞག་ ་འཕོ་བ་]དེ་ཡིན་པའི་ ིར།

Passing from the lower to the higher grounds is like advancing upwards
on stairs or a ladder, and passing from lower to higher grounds is all done
within meditative equipoise.
On the great supreme mundane quality Great Vehicle path of prepara-
tion, [this being the final path before attaining the path of seeing and the
first ground] one is, in the first phase (skad gcig dang po) in meditative
equipoise on emptiness, realizing it through the means of a meaning-gen-
erality. Then, in whichever following phase within this meditative equi-
poise one realizes emptiness directly and one-pointedly in a non-concep-
tual manner, one attains the first ground.
The state of subsequent attainment of the path of seeing is [still] the
first ground. [It is both the path of seeing and the first ground.] One does
not immediately move from the meditative equipoise of subsequent attain-
ment of the path of seeing to the second ground.
If, from within abiding in the state of subsequent attainment of the
path of seeing, one passed to the meditative equipoise of the second
ground, would this constitute “passing from within meditative equipoise
to within meditative equipoise? It would not [and hence we do not assert
it as the mode of procedure. Rather,] after attaining the state of subsequent
attainment of the path of seeing, one then generates a pristine wisdom set
in meditative equipoise on emptiness which is called “a mere meditative
equipoise” (mnyam bzhag tsam po ba).
It is a pristine wisdom set in meditative equipoise directly realizing
emptiness (stong nyid la mngon sum tu rtogs pa’i mnyam bzhag ye shes).
This is [again] a first phase of meditative equipoise and is still the first
ground, so it is called “a mere meditative equipoise of the first ground.”
Then in the next phase, at whatever moment one generates the uninter-
rupted path that is the actual antidote to the great of the great objects to be
abandoned by the path of meditation, one passes to the second ground.
It is the same procedure for all of the other grounds; on the second
ground, after the pristine wisdom of subsequent attainment, one would
again have to generate a pristine wisdom that is a mere meditative equi-
poise, this time “a mere meditative equipoise of the second ground.”
When, within that meditative equipoise, one generates an uninterrupted
path that acts as the actual antidote to the third ground’s respective objects
of abandonment, one has passed to the third ground.
One follows this procedure up to the tenth ground. [There, after the
uninterrupted path,] there is a the path of release of the tenth ground. After
that comes a pristine wisdom of subsequent attainment of the tenth ground.
And after that comes the uninterrupted path at the end of the continuum.
The first moment is the uninterrupted path at the end of the continuum.
At this point there is no “mere meditative equipoise” because the un-
interrupted path is itself a tenth ground. One is going from the tenth ground
to the ground of Buddhahood. The reason why “a mere meditative equi-
poise” was needed for the lower grounds was because when one was going
from a lower to a higher ground what one was going from was a state of
subsequent attainment and what one was going to was an uninterrupted
path. Here that which is going to the higher level is itself an uninterrupted
path and what it is going to is the ground of Buddhahood. [Both of these
are pristine wisdoms of meditative equipoise and] hence “a pristine wis-
dom that is a mere meditative equipoise” is not needed [to lead into it].
Rather, the first period is the uninterrupted path at the end of the continuum
and in the next period one has a path of release that is the first moment of
an exalted-knower-of-all-aspects. The most difficult to abandon objects of
abandonment have now been abandoned: All the stains of the conception
of the two truths as being different entities have been extinguished, and all
of the afflictive obstructions and the obstructions to omniscience have
been completely abandoned.
This is the first moment of an omniscient consciousness, a pristine
wisdom that is an exalted-knower-of-all-aspects realizing in one moment
all the various divisions of objects of knowledge that are included within
the mode and the varieties, [that is, of emptiness and appearances]. Again,
this is a case of passing from meditative equipoise to meditative equipoise.
One passes to Buddhahood from within meditative equipoise.
Now Kön-chog-jig-may-wang-po sets forth his closing verses:

I have stated clearly the modes of progressing to the good
houses of the three enlightenments
In dependence on the stairs of the three liberating paths
In accordance with the texts of the great chariots
Through fine analysis, having abandoned auto-fabrica-
tion.
ས་པ། ཐར་ལམ་ག མ་གྱི་ཐེམ་ ས་ལ་བ ནེ ་
ནས། ། ང་ བ་ག མ་གྱི་ཁང་བཟང་བགྲོད་པའི་
ལ། །རང་བཟོ་ ངས་ཏེ་ མ་ད དོ ་ཞིབ་མོ་ཡིས། །ཤིང་
་ཆེན་པོའ་ི ག ང་བཞིན་གསལ་བར་བཀོད། །
The three liberating paths are those progressing to the liberation of a
Hearer, or of a Solitary Victors, or of a practitioner of the Great Vehicle,
which is Buddhahood. These paths are like a ladder, or set of stairs, leading
upwards towards their three respective enlightenments which are then
compared metaphorically to “good houses.” “Modes” refers to the tech-
niques for progressing to these good houses.
Kön-chog-jig-may-wang-po has not just made this up from his own
side without relying on valid sources in scriptures and commentaries on
them by reliable scholars. Rather he has engaged in fine analysis of the
words and meanings, and has set this forth in accordance with the texts of
the great chariots. Asaṅga heard the Ornament for the Clear Realizations
from Maitreya, and in accordance with the commentaries on it by
Haribhadra and Vimuktisena, Kön-chog-jig-may-wang-po has stated this
explanation clearly.
Through this virtue, may all embodied beings throughout
space without exception,
Put on the armor of the Supreme Vehicle and having
raised the weapon of wisdom,
May they overcome all without exception of the host of
enemies which are the four demons
And be set on the jeweled throne of the three bodies.
དགེ་བས་མཁའ་མཉམ་ ས་ཅན་མ་ ས་པ། །ཐེག་མཆོག་
གོ་གྱོན་ཤེས་རབ་མཚན་ཐོགས་ནས། །བ ད་བཞིའི་དགྲ་
་ེ མ་ ས་ཀུན་བཅོམ་ ེ། ། ་ག མ་ནོར་ འི་ཁྲི་ལ་

འཁོད་ ར་ཅིག །
This is the author’s concluding aspirational prayer. In dependence upon
the virtue, the merit, of his having stated clearly this presentation of the
grounds and paths, may all sentient beings, whose number is equal to the
expanse of space, put on the armor of the Supreme Vehicle. The armor of
the Supreme Vehicle refers to the great compassion, the precious mind of
enlightenment, and so forth of the Great Vehicle, which prevent one being
harmed by taking to mind only one’s own welfare, by the afflictions, and
so forth. These are like armor. Having put this on, one raises the weapon
of wisdom. Wisdom that is the realization of the selflessness of persons
and of phenomena is able to completely vanquish the host of enemies of
the four demons and hence is like a weapon.
The four demons are the aggregates, the afflictions, the lord of death,
and the devaputras (children of gods). Devaputras are sometimes good and
sometimes bad. The demon Ga-rab-wang-chug is an example of a devapu-
tra. He initially accumulated merit well, but had very bad wishes. For ex-
ample, he was staying together with a Bodhisattva, and he made the wish,
“In the future when he is about to attain enlightenment, may I obstruct
him!” It is from the point of view of his aspirational prayers that he became
a demon. He is called May-tog-da-jan (me tog mda’ can), “One who has a
flower-arrow,” because when he shoots his arrow, it leaves no hole in the
body, but the mind goes bad.
Maheshvara and his wife Uma were abiding in the bliss of an ascetic
practice, and Ga-rab-wang-chug shot an arrow at Maheshvara. Fire came
forth from Maheshvara’s eyes, as if he were burning. When the other gods
saw him, it was as if he had been burned up. This is the reason why Ma-
heshvara is called Lu-may-dag-po (lus med bdag po), “Bodiless Lord,” his
body having been burned by Ga-rab-wang-chug’s arrow.
Whenever Ga-rab-wang-chug even comes near a practitioner, the
practitioner generates a lot of desire, hatred, and other afflictions that he
or she did not have before. Even without his actually shooting an arrow,
just his presence causes problems.
The three bodies are those of a Buddha: the Form Body, Complete
Enjoyment Body, and Nature Body. These would be like the throne of a
monarch.
This Presentation of the Grounds and Paths: Beautiful

Ornament of the Three Vehicles was written by the monk

Kön-chog-jig-may-wang-po upon being urged, along
with the auspicious emblems and a silver maṇḍala, by the
excellent guide of beings of the northern direction, the
holy Kun-dröl-no-mön Han Rin-po-che of A-lag-sha.
ཅེས་ས་ལམ་གྱི་ མ་གཞག་ཐེག་ག མ་མཛས་ ན་ཞེས་ ་བ་འདི་ནི། ཨ་
ལག་ཤ་ནས་ ང་ ོགས་ ེ་དགུའི་འ ེན་མཆོག་དམ་པར་ ར་པ་aཀུན་གྲོལ་
ནོ་མོན་ཧན་རིན་པོ་ཆེས། བཀྲ་ཤིས་པའི་ ་ ས། ད ལ་གྱི་མ ྜལ་དང་
བཅས་བ ལ་ངོར། བ ན་པ་དཀོན་མཆོག་འཇིགས་མེད་དབང་པོས་ ར་
བའོ།། །།
a
1999 TBRC bla brang (22a.3) is not sufficiently clear to determine if it reads pa or ba.
1987 Lhasa Go-mang (20a.1) reads pa. 2012 Mundgod digital (24.3) reads ba. Lo-sang-
gyal-tshan read the line as pa.
Appendix 1:
Eight Forbearances and Eight Knowledges
The four doctrinal forbearancesa proceed in terms of the four noble truths
and are: doctrinal forbearance with regard to true sufferings, doctrinal for-
bearance with regard to true sources, doctrinal forbearance with regard to
true cessations, and doctrinal forbearance with regard to true paths.b The
four subsequent forbearances are: subsequent forbearance with regard to
true sufferings, subsequent forbearance with regard to true sources, subse-
quent forbearance with regard to true cessations, and subsequent forbear-
ance with regard to true paths.c
In general, what is to be abandoned by the Hearer path of seeing is the
view of the transitory collection, that is to say, the artificial conception of
self that is observing that suffering. This is further specified as the concep-
tion of “I” as being substantially existent and the conception of objects of
“mine” as being objects of use of a substantially existent I.
To begin, let us look at the term “doctrinal forbearance with regard to
suffering” (sdug bsngal chos bzod). Why is it called such? The short ex-
planation is that it is a doctrinal forbearance with regard to suffering be-
cause of being the actual antidote to the suffering of the Desire Realm that
is to be abandoned by a path of seeing.d To draw this out further, one could
say: it is a doctrinal forbearance with regard to suffering because of being
the actual antidote to the conception of self and so forth observing the suf-
fering that is included within the level of the Desire Realm that is the ob-
ject to be abandoned by the uninterrupted path of the path of seeing.e In-
cluded within “and so forth” would be such things as perceiving the un-
clean to be clean, and so on, but mainly it refers to the conception of self.
a
Continuing Dan-ma-lo-chö’s explanation of this specialized topic.
b
chos bzod bzhi: sdug bsngal chos bzod, kun ’byung chos bzod, ’gog pa chos bzod, lam
chos bzod.
c
rjes bzod bzhi: sdug bsngal rjes bzod, kun ’byung rjes bzod, ’gog pa rjes bzod, lam rjes
bzod.
d
’dod pa’i sdug bsngal mthong spang gi dngos gnyen yin pas na sdug bsngal chos bzod.
(This can be filled out in a similar fashion for the remaining three: ’dod pa’i kun ’byung
mthong spang gyi dngos gnyen yin pas na kun ’byung chos bzod, ’dod pa’i ’gog pa mthong
spang gyi dngos gnyen yin pas na ’gog bden chos bzod, ’dod pa’i lam mthong spang gyi
dngos gnyen yin pas na lam chos bzod.)
e
’dod pa’i sas sdus pa’i sdug bsngal la dmigs pa’i bdag ’dzin la sogs ba’i mthong lam bar
chad med lam gyis spang bya’i dngos gnyen yin pas sdug bsngal chos bzod. Another slight
verbal variant is: ’dod pa’i sdug bsngal la dmigs pa’i bdag ’dzin kun btags la sogs pa
mthong spang gyi dngos gnyen byed pa yin tsang sdug bsngal chos bzod.
“That to be abandoned by the path of seeing” refers to the objects of aban-

donment contradicted, or eradicated, by the uninterrupted path of the path
of seeing.
Here “doctrinal” (chos) refers to “reality” (chos nyid) or “selflessness”
(bdag med). “Doctrinal forbearance” (chos bzod) is said because [this con-
sciousness] has “facility” with regard to abandoning the suffering with re-
gard to the Desire Realm that is abandoned by the path of seeing and be-
cause it directly realizes selflessness in terms of the suffering of the Desire
Realm.a To draw this forth even more, it does not lack the “capacity” to
realize selflessness directly—it is “able” to realize selflessness directly, or
as it is (ji lta ba bzhin du). It also does not lack the “capacity” to abandon
those artificial views of the transitory collection in terms of suffering—it
is “able” to abandon those.b So, for “forbearance” one can understand the
“facility” to draw forth two things: it can draw forth the path of release and
it can also draw forth the true cessation. Therefore it is not unable (mi bzod
pa) to abandon the object of abandonment; it is able (bzod pa) to abandon
the object of abandonment. And also it is not unable (mi thub pa med pa)
to realize selflessness, it is able to realize (rtogs thub pa) selflessness.
Hence, it has facility.
This can then be filled out in a similar way with regard to the other
three doctrinal forbearances. Hence, the second is a “doctrinal forbearance
with regard to sources [of suffering]” by way of being the actual antidote
to those sources with regard to the Desire Realm that are abandoned by the
[path of] seeing, and it is a “doctrinal facility with regard to sources” since
it does not lack the capacity to realize directly selflessness in terms of true
sources [of suffering] of the Desire Realm.c
The third doctrinal forbearance is with regard to true cessations. It is
a “doctrinal forbearance with regard to true cessations” because it is not
without the capacity to realize directly selflessness in terms of true cessa-
tions with regard to the Desire Realm; it has that facility. And, it is not
without the capacity to abandon those erroneous superimpositions observ-
ing true cessations; it has the facility to abandon those.d
a
’dod pa’i sdug bsngal mthong spang spong pa la bzod pa dang ’dod pa’i sdug bsngal gyi
steng tu bdag med pa mngon sum tu rtogs pa yin tsang sdug bsngal chos bzod.
b
bdag med mngon sum du rtogs mi thub pa med pa, bdag med mngon sum du rtogs thub
pa dang, sdug bsngal gyi steng tu ’jig lta kun btags de tsho spong mi thub pa med pa, spong
thub pa.
c
’dod pa’i kun ’byung mthong spang gi dngos gnyen yin pa’i cha nas kun ’byung chos
bzod—’dod pa’i kun ’byung bden pa’i steng gi bdag med pa mngon sum du rtogs mi thub
pa med pa bzod pa yin pas na kun ’byung chos bzod.
d
’dod pa’i ’gog bden gyi steng gi bdag med pa mngon sum du rtogs mi thub pa med pa
mngon sum du rtogs bzod pa dang ’gog bden la dmigs pa’i phyin gyi log gi sgro ’dogs de
The fourth is with regard to true paths. It is a “doctrinal forbearance

with regard to true paths” because it is not without the capacity to abandon
what are to be abandoned by a path of seeing observing true paths with
regard to the Desire Realm; it has the facility to abandon those. And, it has
the facility to directly realize selflessness in terms of true paths.a
The first four forbearances, the doctrinal forbearances, are in terms of
the Desire Realm. The latter four forbearances, the subsequent forbear-
ances (rjes bzod), are in terms of the higher realms, the Form and Formless
Realms. So one can say with regard to the first of those, the subsequent
forbearance with regard to true sufferings, that it has facility with regard
to abandoning all—the conception of self and so forth observing suffering
of the higher realms—and it has facility with regard to directly realizing
selflessness in terms of the higher realms.b The remaining three would be
filled out in a similar fashion.
How do we spell out more specifically what is being observed? In the
case of the doctrinal forbearance with regard to true sufferings of the De-
sire Realm, the referent of the phrase “true sufferings included within the
level of the Desire Realm” (’dod pa’i sas sdus gyi sdug bsngal bden pa) is
the contaminated aggregates (zag bcas nye bar len pa’i phung po). This
refers to the eyes, ears, and so forth, that are taken to be the objects of use
of a self-sufficient substantially existent self.c What is observed is the suf-
fering included within the Desire Realm, specifically the contaminated ag-
gregates, and within this you can also say that it is observing “I” and
“mine.” There is a conception of “I” as being substantially existent, and
there is a conception of objects of “mine” as being objects of use of a sub-
stantially existent I. The object of observation of the artificial conception
of I as being substantially existent is the “I,” and it is a suffering. The
objects of observation of the artificial conception of the contaminated ag-
gregates as real “mine” are the contaminated aggregates, mind and body
themselves, and they are sufferings. This is the meaning of the word “suf-
fering” here.
The difference between these forbearances has to do with what is ob-
served. With regard to the other truths, when we speak of “sources with
tsho spang mi thub pa med pa spang bzod pa yin pas na ’gog pa chos bzod.
a
’dod pa’i lam bden la dmigs pa’i mthong spang mi nus pa med pa spang bzod pa dang
lam bden gyi steng gi bdag med pa mngon sum du rtogs pa’i bzod pa yin pas na lam chos
bzod.
b
khams gong ma’i sdug bsngal la dmigs pa’i bdag ’dzin la sogs pa spang bya kun bzod
pa dang khams gong ma’i steng gi bdag med pa mngon sum du rtogs pa bzod pa yin pas
na sdug bsngal rjes bzod.
c
zag bcas nyer len gyi phung po la dmigs nas rang rkya thub pa’i rdzas yod kyi bdag gi
longs spyod bya, zag bcas nyer len gyi phung po, mig dang rna ba la sogs pa.
regard to the Desire Realm” (’dod pa’i kun ’byung) there are the actions
that impel one into rebirth within the Desire Realm in whatever form it
will be, human, demi-god, hungry ghost, animal, or whatever. And there
are also the afflictions that motivate those actions. Those are all sources,
or origins, included within the Desire Realm. Because one has a facility,
or forbearance, with regard to the selflessness of these sources of suffering
of the Desire Realm, it is called a doctrinal forbearance with regard to De-
sire Realm sources.a
What is a selflessness of, or with, a Desire Realm source, that is to say,
a source that impels one into rebirth within the Desire Realm? We have
already identified that source as actions that do so and the afflictions that
motivate those actions. Their selflessness is their not being objects of use
of a substantially existent person.b
The next is a doctrinal forbearance with regard to cessation. This is a
Desire Realm cessation. Cessation is indeed to be actualized, but cessation
is not to be actualized by a substantially existent person. Therefore, the
doctrinal forbearance with regard to cessations is a facility with regard to
directly realizing that the cessation that is the abandonment of the artificial
view of the transitory collection is not actualized by a substantially exist-
ent person.
Regarding the doctrinal forbearance with regard to true paths, the path
is to be cultivated. It is the uninterrupted path that draws forth the true
cessation, and that path is to be cultivated, for this is the path that over-
comes the artificial view of the transitory as real I and mine within the
Desire Realm. However, it is not to be cultivated by a substantially existent
person, and here one has attained facility with regard to directly realizing
this.
That completes the first four, the doctrinal forbearances. Now to enu-
merate the latter four, the subsequent forbearances: These four are directed
towards the upper realms, the Form and Formless Realms. The first is a
subsequent forbearance with regard to the suffering of the upper realms,
with the term “subsequent” indicating that it has come after the realization
with regard to the Desire Realm. In the Form and Formless Realms, there
are aggregates, and so there is an artificial conception of self that observes
the aggregates of the upper realms as being established as self. For in-
stance, in the First Concentration, one could be taking as one’s object of
observation one’s own mind that is in one-pointed meditative stabilization
a
’dod pa’i kun ’byung bden pa’i steng gi chos nyid mngon sum du rtogs pa la bzod pa yin
pas na kun ’byung chos bzod.
b
zag bcas kyi las de rang rkya thub pa’i rdzas yod kyi bdag gi longs spyod byar du ma
sgrub pa de.
and on the basis of this have an artificial conception of a substantially ex-

istent I and mine. The subsequent forbearance with regard to the suffering
of the upper realms then is a direct realization of the selflessness of the
mental and physical aggregates of the upper realms. Because this has fa-
cility with, or forbearance, with regard to directly realizing that selfless-
ness, it is called a subsequent forbearance with regard to suffering. What
is suffering here? It is the aggregates of the higher realms. There is no
suffering of pain, but there is the suffering of change and the suffering of
pervasive conditioning, of being under the control of contaminated actions
and afflictions.
Then the next subsequent forbearance is with regard to the sources of
the two upper realms. The sources here are the actions and afflictions that
impel rebirth in the upper realms. Because one has attained facility, or for-
bearance, with respect to directly realizing the selflessness of these sources
of the upper realms, this is called a subsequent forbearance with respect to
sources.
Next we have the subsequent forbearance with regard to the cessa-
tions; that is cessation with regard to the upper realms, meaning the cessa-
tion of the artificial view of the transitory as real I and mine observing the
aggregates of the upper realms. One here has facility, or forbearance, with
regard to directly realizing the selflessness of such cessations, or in another
way, has facility with regard to directly realizing that such cessations are
not to be actualized by a substantially existent person.
Then there are paths for attaining these cessations. Thus the next sub-
sequent forbearance is that of the paths with regard to the upper realms; it
is a facility, or forbearance, with regard to directly realizing the selfless-
ness of these paths. Or, phrased another way, it is a facility with regard to
directly realizing that such paths are not to be cultivated by a substantially
existent person.
In the Great Exposition system, each of these eight is an uninterrupted
path, and each is followed by a path of release, making eight paths of re-
lease, the eight knowledges. The names are very similar: doctrinal
knowledge of suffering, doctrinal knowledge of sources, doctrinal
knowledge of cessation, and doctrinal knowledge of paths; subsequent
knowledge of suffering, subsequent knowledge of sources, subsequent
knowledge of cessation, and subsequent knowledge of paths.a They are
called doctrinal “knowledge” because one is knowing the selflessness of
the person directly and completely, but here it is with the qualification that
the objects of abandonment by the path of seeing have been abandoned.
a
sdug bsngal chos shes, kun ’byung chos shes, ’gog pa chos shes, lam chos shes; sdug
bsngal rjes shes, kun ’byung rjes shes, ’gog pa rjes shes, lam rjes shes.
The object of observation of the path of release is the same as that of the
uninterrupted path. Each uninterrupted path is immediately followed by
the path of release it induces. This is then followed by the next uninter-
rupted path, which induces its respective path of release. All sixteen are
one session of meditative equipoise.
According to the Great Exposition School, the first fifteen moments
occur on the path of seeing, and with the sixteen one passes to the path of
meditation. With the sixteenth moment, one attains the level of Abider in
the Fruit of Stream Enterer.
Appendix 2:
Lo-sel-ling College on the Modes of
Progress on the Hearer Path of Meditation
Therea are in general nine sets of objects to be abandoned by the path of
meditation with regard to each of the nine realms of cyclic existence—the
Desire Realm, the Four Concentrations that comprise the Form Realm, and
the Four Formless Absorptions that comprise the Formless Realm. Thus in
total there are 81 objects of abandonment. Within the sets of nine, objects
of abandonment are abandoned in a sequence from the most coarse to the
most subtle, with each group of nine in three sets of big, medium, and
small, each of which is further divided into big, medium, and small. The
“big” are easier to abandon than the “small.”
Objects Abandoned by the Path of Meditation
formless realm
peak of cyclic existence 73-81
nothingness 64-72
limitless consciousness 55-63
limitless space 46-54
form realm
fourth concentration 37-45
third concentration 28-36
second concentration 19-27
first concentration 10-18
desire realm
small 9
small medium 8
big 7
small 6
medium medium 5
big 4
small 3
big medium 2
big 1
a
Continuing Dan-ma-lo-chö’s explanation of this specialized topic.
Go-mang College, whose position is represented by the text of Kön-

chog-jig-may-wang-po, makes a presentation of those who proceed in a
gradual manner to abandon those 81 one by one, in order from 1-81 on the
above chart (spang bya rim gyis ba), and those who proceed in a simulta-
neous manner (spang bya gcig car ba), where the 81 are abandoned in 9
cycles of abandonment. In this “simultaneous” manner, the big of the big
afflictions regarding all 9 realms are abandoned at one time, then the me-
dium of the big regarding the nine realms, then the small of the big, and
so forth. See Chapter Three, 124-128 where this procedure was set forth.
Dan-ma-lo-chö described an alternative presentation set forth by Lo-
sel-ling College that takes into account objects to be abandoned by a
worldly path of meditation, and hence also references the presentation of
the Eight Enterers and Abiders that was briefly discussed in Chapter Two,
48-63. Those who proceed by way of gradual abandonment involve all of
the eight levels of Entering and Abiding, whereas those who have simul-
taneous abandonment involve only the Enterers to and Abiders in Stream
Enterer and Foe Destroyer.
Those Approachers or Abiders on the path of meditation who have ei-
ther actualized or are in the process of actualizing Once Returner or Never
Returner are called the gradualists (spang bya rim gyis pa). They are called
gradualists because with regard to Desire Realm afflictions, they first
begin effort at abandoning the great of the great objects of abandonment
by a worldly path of meditation prior to seeking to abandon the great of
the great of the objects of abandonment by a supramundane path of medi-
tation.
“Worldly path of meditation” basically means meditation not focused
on emptiness. This is meditation leading to advanced levels of concentra-
tion. The Lo-sel-ling assertion describes as a “gradualist” someone who
initially abandons objects to be abandoned by a worldly path of meditation
and then abandons those to be abandoned by a supramundane path of med-
itation focused on realization of selflessness.
Except for the peak of cyclic existence, for the other eight levels—
from the nothingness level down to the Desire Realm, there are objects of
abandonment to be abandoned by a worldly path of meditation. However,
with regard to the peak of cyclic existence, there are no objects of aban-
donment to be abandoned by a worldly path of meditation. This is because
above that level there are no worldly levels. Thus, once there are no levels
of cyclic existence above the peak of cyclic existence, there are no afflic-
tions with regard to the peak of cyclic existence that can be abandoned by
a worldly path of meditation.
Appendix 2: Lo-sel-ling College on the Hearer Path of Meditation 277
A simultanist (spang bya gcig car ba) is abandoning at one time all of
the objects of abandonment by a path of meditation with regard to the three
realms in nine cycles of abandonment, all of the big of the big at one time,
all of the big of the medium, at one time, and so forth. However, for Lo-
sel-ling, this alone is not sufficient to make such a person a simultanist, for
even a gradualist will do such abandonment. What makes these persons
simultanists is the fact that that they are abandoning simultaneously both
the afflictions with regard to the Desire Realm that are to be abandoned by
a worldly path of meditation (’jig rten pa’i sgom spang su gyur pa’i ’dod
nyon)—those afflictions that must be abandoned in order to attain an actual
concentration—and the general afflictions with regard to the Desire Realm
(spyir stangs ’dod nyon), in other words, those objects of abandonment to
be abandoned by a supramundane path of meditation.a
Hence, for Lo-sel-ling this is the key meaning of a simultanist—that
along with abandoning the objects to be abandoned by a supramundane
path of meditation, they are simultaneously abandoning those to be aban-
doned by a worldly path of meditation. The simultaneous person is per-
forming both the worldly and the supramundane abandonments at the
same time. The objects of abandonment by a worldly path of meditation
are abandoned through the force of that general abandonment without
making specific effort at abandoning them. Since these have not been
abandoned previously, these persons are called those who proceed by way
of simultaneous objects of abandonment.
Because they are working on all of these sets of afflictions, they are
making effort at abandoning even the afflictions with regard to the peak of
cyclic existence—which are usually to be abandoned by persons who have
attained Never Returner and are approaching Foe Destroyer. Thus, such
persons become special Approachers to Foe Destroyer right after Stream
Enterer. Even though they have not abandoned afflictions two through nine
in the Desire Realm, they are working on the ones at the peak of cyclic
existence; this makes them Approachers to Foe Destroyer right away. Such
persons never become Once Returners or Never Returners since the mid-
dle two fruits are jumped over; thus, this procedure is also called leap-over
(thod rgal). In this context, a leap-over practitioner and one who proceeds
by way of separating from desire before the path of seeing are the same.
For them, only the two middle fruits, Once Returner and Never Returner,
are set forth. The first and last fruits, Stream Enterer and Foe Destroyer,
do not apply.
a
Dan-ma-lo-chö explained that spyir stangs sgom spang and ’jig rten las ’das pa’i sgom
spang are the same.
Lo-sang-gyal-tshan:a If someone is a Once Returner or Never Re-

turner who has separated from desire beforehand, it means that before
the path of seeing, this person, if a Never Returner, has become free
from desire with regard to the afflictions of the Desire Realm (dod pa'i
nyon mongs), for although these have not been eradicated, they have
been suppressed in the sense that such afflictions as anger, desire,
pride, and so forth will not occur in manifest form as they do for ordi-
nary persons like ourselves.
There is, however, a possibility for mistake because the Great Ex-
position system uses the term “abandon” (spang) for “becoming free
from desire” (chags bral byed pa)—that is, they actually assert that
those have been abandoned. However, the higher tenet systems that
follow Asaṅga’s Summary of Manifest Knowledge assert that all that
has happened is that one has become “free from desire,” not that these
have been “abandoned,” for, in order for them to have been aban-
doned, their seeds must be abandoned, and this does not happen before
the path of meditation. Hence, for the higher tenet systems, these prac-
titioners are only free from attachment to the attributes of the desire
realm. Further, just as some mistake the vocabulary and carry the as-
sertion of the lower system over to the higher tenet systems, others
make the mistake the other way around and carry the higher system’s
explanation over to the lower, saying that for the Great Exposition
School there is only freedom from desire and not abandonment. This
too is a mistake because the Great Exposition School’s assertion is that
these are abandoned, not just suppressed.
Simultanists (spang bya gcig car ba) are either Abiders in the Fruit of
Stream Enterer who are directly seeking to actualize the fruit of a Foe De-
stroyer without ever actualizing the fruit of a Once returner or Never Re-
turner, or they are Abiders in the Fruit of Foe Destroyer who have actual-
ized that fruit without ever becoming Once Returners or Never Returners.
Such persons simultaneously abandon the big of the big afflictions with
regard to the Desire Realm that are to be abandoned by a worldly path of
meditation and the big of the big afflictions with regard to the Desire
Realm that are to be abandoned by the general path of meditation [that is,
by a supramundane path of meditation]. Because they abandon both of
a
Lo-sang-gyal-tshan, oral communication, April 28, 2014, supplied more detail about the
meaning in this context of “separating from desire beforehand,” that is, before the path of
seeing.
these at the same time, they are called abandonment-simultanists (spang

bya gcig car ba).
A Foe Destroyer who has proceeded in the simultaneous manner of
abandonment is called an Unadorned Foe Destroyer because that Foe De-
stroyer does not have even the first concentration because of not having
previously abandoned objects of abandonment by a worldly path of med-
itation.a
Lo-sang-gyal-tshan: In general, For Destroyers have to abandon the
afflictions; moreover, there is not just abandonment of the afflictions
but also abandonment of the obstructions to meditative stabilization
(snyoms 'jug gi sgrib pa), and those who have also abandoned those
are called Adorned (rgyan bcas) Foe Destroyers. There are three types
of obstructions: afflictive obstructions (nyon sgrib), obstructions to
omniscience (shes sgrib), and obstructions to meditative stabilization
(snyoms 'jug gi sgrib pa). A Foe Destroyer primarily needs to have
abandoned the afflictive obstructions, and so some just work to do this;
at the end when they have attained the fruit of Foe Destroyer, they
have done what they needed to, which was to abandon the afflictive
obstructions, and so they are called “Unadorned Foe Destroyers.” Oth-
ers do not just do this, but along the way accomplish other tasks due
to which the person gets to be named “adorned.” Just as by having a
body, and so forth, one is a human but to this one can add ornaments
and so forth, so the extra facets that Adorned (rgyan bcas) Foe De-
stroyers accomplish are described under two main terms, meditation
alternating concentration (bsam gtan spel sgom) and absorption of ces-
sation (’gog pa’i snyoms ’jug). Unadorned Foe Destroyers have not
engaged in these additional activities and thus have not attained the
absorption of cessation, for instance, and there is no necessity that a
Foe Destroyer have done such, just as people do not have to wear
adornments.
These terms are used the same way in both the Vasubandu’s
Treasury of Manifest Knowledge and Asaṅga’s Summary of Manifest
Knowledge. Regarding the absorption of cessation, some first attain it
and then attain Foe Destroyer, but others first attain Foe Destroyer and
then attain meditative absorption of cessation. Hence, in order to attain
a
Lo-sang-gyal-tshan supplied further interesting detail about the term “unadorned Foe De-
stroyer, oral communication, April 28, 2014.
an absorption of cessation one does not have to have abandoned all

afflictions. In order to attain an absorption of cessation one can attain
the first concentration and then go on up through all the others to an
actual absorption of the peak of cyclic existence (srid rtse dngos gzhi).
At this point one could, if one wanted, attain Never Returner, but one
doesn’t have to.
In alternating meditation (spel sgom), meditative absorption on
uncontaminated paths and on contaminated paths is alternated. By per-
forming this very quickly, they achieve alternating meditation such
that they get rid of the obstructions to meditative absorption. The con-
taminated here are wanted factors; thus, these would not include the
conception of self (bdag 'dzin), for instance. This topic of Adorned
and Unadorned is discussed during the study of (1) Concentrative and
Formless Absorptions (bsam gzugs), (2) the Twentyfold Sangha (dge
’dun nyi shu), and (3) Vasubandhu’s Treasury of Manifest Knowledge.
A simultanist Foe Destroyer would most likely be an Unadorned
Foe Destroyer because such is determined by way of way of faculties,
and the simultanist is of sharper faculties and so would be unadorned
right when becoming a Foe Destroyer. However, having attained Foe
Destroyerhood as unadorned, it would then be possible to become
adorned. Being of sharp faculties, they could enter into various medi-
tative absorptions and all the rest. They would not have these before
becoming a Foe Destroyer because they had not attained a meditative
absorption of cessation, which requires having attained the level of the
peak of cyclic existence, and would not have alternating meditation
because an actual fourth concentration is needed for these, and sim-
ultanist Foe Destroyers have not previously attained an actual fourth
concentration. However, being of sharp faculties and having attained
the status of Foe Destroyer, they could easily accomplish all of these.
In general, a person who is proceeding serially is an Approacher to Stream
Enterer when on the fifteen periods of the path of seeing and is an Abider
in the Fruit of Stream Enterer in the sixteenth moment of subsequent
knowledge of paths. However, if prior to the path of seeing that person has
abandoned afflictions one through six, these six being objects of abandon-
ment by a worldly path of meditation, then instead of being an Approacher
to a Stream Enterer, this person would be an Approacher to Once Returner
and in the sixteenth moment would become an Abider in the Fruit of Once
Returner.
In order to be an Approacher to Once Returner while on the path of

seeing, one has to have abandoned all six of the first six afflictions prior
to the path of seeing. If one has only abandoned one or any number up to
five, one is still only an Approacher to Stream Enterer.
If one has abandoned afflictions one through nine, actually attaining
the first concentration prior to attaining the path of seeing, then when on
the path of seeing, one is an Approacher to Never Returner and when at-
taining subsequent knowledge of paths becomes an Abider in the Fruit of
Never Returner. This is because one has been able to suppress all the af-
flictions to be abandoned by a worldly path of meditation with regard to
the Desire Realm. However, this is only within the worldly path of medi-
tation. All of the objects of abandonment of a supramundane path of med-
itation are yet to be abandoned.
To summarize, one becomes an Approacher to Once Returner when
one is working on getting rid of the first six afflictions. Upon abandoning
them, one becomes a Once Returner because of having Desire Realm af-
flictions seven through nine left. If one has abandoned all six afflictions
before the path of seeing, one becomes an Approacher to Once Returner;
if one abandons all nine, one becomes an Approacher to Never Returner.a
It is possible to have abandoned the objects to be abandoned by a path
of meditation with regard to nothingness (ci yang med) but not to have
abandoned that which is to be abandoned by a worldly path of meditation
with regard to nothingness.b The reason for this is that a gradualist could
have abandoned the first six to be abandoned by a worldly path of medita-
tion; then when that person abandons all nine of the medium of the large,
those are all gone, but when that person returns to abandoning those afflic-
tions to be abandoned by a worldly path of meditation, that person is only
at number seven of those. So the numbers do not necessarily match up.
Query: Does a gradualist have to abandon all of the objects of aban-
donment by a worldly path of meditation and then abandon those to be
abandoned by a supramundane path?
a
When that person manifests the Fruit of Abider in Never Returner is when that person
has abandoned those objects to be abandoned by a worldly path of meditation. It can be on
the occasion of the small of the small paths of meditation. It can be on the occasion of the
path of seeing. It can even be before the path of seeing if that person is one who is proceed-
ing in the manner of having previously become free from desire (chags bral sngon song).
But for those other than those have become free from desire previously, it must be that they
have abandoned the nine afflictions to be abandoned by a worldly path of meditation, even
if it is before the path of meditation.
b
ci yang med gyi sgom spang spang nas ci yang med gyi ’jig rten pa’i sgom spang ma
spong pa’i skabs yong gi yod pa red.
Response: There is no certainty as to when this person will begin aban-

doning the objects of abandonment by a path of meditation in general. A
gradualist abandons the afflictions to be abandoned by a worldly path of
meditation starting at various points. It can be at the point of middling path
of meditation that they are abandoned, and there are some who begin at
the point of the great, and there are those who in subsequent attainment
attain the fruit of Never Returner, whereas there are others who achieve
Never Returner at the point of the path of release.
When we say “worldly path,” we are not speaking of “worldly” in the
sense of a contaminated non-Buddhist path. If, on the occasion of subse-
quent attainment of the path of meditation, one attains the fruit of Once
Returner or Never Returner, it is called a worldly path, and this worldly
path is contaminated. If, however, on the occasion of the path of release
one attains the fruit of Once Returner or Never Returner, one is said to
have attained this in dependence on a supramundane path.a
These fruits of Once Returner and Never Returner sometimes are at-
tained on the occasion of subsequent attainment and sometimes are at-
tained on the occasion of the path of release. There is no definiteness as to
which it will be.
Query: How is it attained? For instance, how are the fruits of Once
Returner and Never Returner attained on the occasion of the path of re-
lease? It is not contaminated.
Answer: If the fruits of Once Returner and Never Returner are attained
on the occasion of the path of release, that is to say, if these are attained by
means of a non-contaminated path—then for example, in terms of the me-
dium of the small, if, on the occasion of the middling of the small path of
meditation, one abandons that to be abandoned by the path of meditation,
then all of the middling of the great are abandoned.b
Now, if all of the three cycles of the big and the three cycles of the
middling are abandoned, then one has attained the fruit of Never Returner.c
a
’jig rten pa’i lam zer dus ’di phyi rol pa’i zag bcas kyi rnam pa can gyi ’jig rten pa ’di
ma red. rjes thob kyi gnas skabs su phyir ’ong dang phyir mi ’ong ’bras bu thob na ’jig
rten pa’i lam zer gyi red. rjes thob kyi gnas skabs su. rnam grol lam gyi skabs su phyir
’ong gi ’bras bu dang phyir mi ’ong gi ’bras bu thob na, ’jig rten las ’das pa’i lam la brten
nas thob pa zer gyi red.
b
rnam grol lam gyi gnas skabs su thob pa yin na, zag bcas med pa lam gyi thob pa yin na,
dper na sgom lam chung ngu ’bring la sbyar na, sgom lam chung ngu ’bring gyi gnas skabs
su sgom spang byed na chen po’i ’bring spang gi yod pa red pa.
c
da ’jig rten pa’i sgom spang nyon mongs chen po’i skor gsum dang ’bring skor sum sgang
ga spang song na, phyir mi ’ong gi ’bras bu thob kyi yod pa red.
Abbreviations
“1987 Lhasa Go-mang” = sa lam gyi rnam bzhag theg gsum mdzes rgyan.
1a-20a. Named “1987” because of being acquired in Lha-sa, Tibet, at Go-
mang College in 1987; published at Go-mang College, date unknown.
(Complete edition, available at UMA Institute for Tibetan Studies, uma-
tibet.org.)
“2012 Mundgod digital version” = sa lam gyi rnam bzhag theg gsum
mdzes rgyan. 1-24. A digital version supplied by Go-mang College,
Mundgod, same as 'jam dbyangs bzhad pa and 'jigs med dbang po. don
bdun cu'i mtha' dpyod mi pham bla ma'i zhal lung dang sa lam gyi rnam
gzhag theg gsum mdzes rgyan bcas. Mundgod, India: Drepung Go-mang
Library, 1995.
“1999 TBRC bla brang” = sa lam gyi rnam bzhag theg gsum mdzes rgyan.
1a-20a. In 'jam dbyangs bzhad pa dkon mchog 'jigs med dbang po'i gsung
'bum, vol. 17. TBRC W2122.7: 421-463, which is a PDF of: bla brang bkra
shis 'khyil: bla brang brka shis 'khyil dgon, printed in 1999.
“co ne” = co ne bstan ’gyur. TBRC W1GS66030. co ne dgon chen: co ne,
1926.
“Dharma” = the sde dge edition of the Tibetan canon published by Dharma
Press: the Nying-ma Edition of the sDe-dge bKa'-'gyur and bsTan-'gyur.
Oakland, Calif.: Dharma Press, 1980.
“Peking” = Tibetan Tripiṭaka: Peking Edition kept in the Library of the
Otani University, Kyoto. Edited by Daisetz Teitarō Suzuki. Tokyo, Kyoto,
Japan: Tibetan Tripiṭaka Research Foundation, 1955-1961.
“sde dge” = sDe dge Tibetan Tripiṭaka—bsTan ḥgyur preserved at the Fac-
ulty of Letters, University of Tokyo. Edited by Z. Yamaguchi, et al. Tokyo:
Tokyo University Press, 1977-1984. The cataglogue numbers are from
Complete Catalogue of the Tibetan Buddhist Canons. Edited by Hukuji
Ui. Sendai, Japan: Tohoku University, 1934. And A Catalogue of the To-
huku University Collection of Tibetan Works on Buddhism. Edited by
Yensho Kanakura. Sendai, Japan: Tohoku University, 1953. TBRC
W23703, which is a PDF of: Delhi: Karmapae Chodhey, Gyalwae sungrab
partun khang, 1977.
“TBRC” = Tibetan Buddhist Resource Center (http://www.tbrc.org).
Bibliography of Works Cited
Sūtras are listed alphabetically by English title in the first section; the
terms “glorious” and “supreme” at the beginning of titles are often dropped
in the Bibliography. Indian and Tibetan treatises are listed alphabetically
by author in the second section; other works are listed alphabetically by
author in the third section. Works mentioned in the first or second sections
are not repeated in the third section.
1. SŪTRAS
Eight Thousand Stanza Perfection of Wisdom Sūtra
aṣṭasāhasrikāprajñāpāramitā
shes rab kyi pha rol tu phyin pa brgyad stong pa
Peking 734, vol. 21; TBRC W22084
Sanskrit: P. L. Vaidya. Aṣṭasāhasrika Prajñāpāramitā, with Haribhadra’s Commentary called
Ālokā. Buddhist Sanskrit Texts 4. Darbhanga, India: Mithila Institute, 1960.
English translation: Edward Conze. The Perfection of Wisdom in Eight Thousand Lines & Its
Verse Summary. Bolinas, Calif.: Four Seasons Foundation, 1973.
One Hundred Thousand Stanza Perfection of Wisdom Sūtra
śatasāhasrikāprajñāpāramitā
shes rab kyi pha rol tu phyin pa stong phrag brgya pa
Peking 730, vols.12-18; Tohoku 8, vols. ka-a (’bum); TBRC W22084
Condensed English translation: Edward Conze. The Large Sūtra on Perfect Wisdom. Berkeley:
University of California Press, 1975.
Sūtra on the Ten Grounds
daśabhūmikasūtra
mdo sde sa bcu pa
In nges don mdo skor. TBRC W22275.6:208-389 (PDF of sde dge dGon Chen: sde dge par khang,
2000).
Peking 761.31, vol. 25
Sanskrit: Daśabhūmikasūtram. P. L. Vaidya, ed. Buddhist Sanskrit Texts 7. Darbhanga: Mithila
Institute, 1967.
English translation: M. Honda. “An Annotated Translation of the ‘Daśabhūmika.’” In D. Sinor,
ed, Studies in South, East and Central Asia, Śatapitaka Series 74. New Delhi: International
Academy of Indian Culture, 1968, 115-276.
Twenty-five Thousand Stanza Perfection of Wisdom Sūtra
pañcaviṃśatisāhasrikāprajñāpāramitā
shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa
Peking 731, vol. 19; TBRC W22084
English translation (abridged): Edward Conze. The Large Sūtra on the Perfection of Wisdom.
Berkeley: University of California Press, 1975.
White Lotus of Excellent Doctrine Sūtra
Saddharmapuṇḍarīka
dam pa’i chos pad ma dkar po zhes bya ba theg pa chen po'i mdo
In bka’ ’gyur (sde dge par phud, 113). TBRC W22084 103 vols (PDF of Delhi, India: Delhi Kar-
mapae chodhey Gyalwae sungrab partun khang, 1976-1979).
286 Bibliography of Works Cited
2. OTHER SANSKRIT AND TIBETAN WORKS

Asaṅga (thogs med, fourth century)
Summary of Manifest Knowledge
abhidharmasamuccaya
chos mngon pa kun btus
Peking 5550, vol. 112
Sanskrit: Pralhad Pradhan. Abhidharma Samuccaya of Asaṅga. Visva-Bharati Series 12. Santin-
iketan, India: Visva-Bharati (Santiniketan Press), 1950.
French translation: Walpola Rahula. La Compendium de la super-doctrine (philosophie) (Abhi-
dharmasamuccaya) d’Asaṅga. Paris: École Française d’Extrême-Orient, 1971.
Atisha (dīpaṃkaraśrījñāna, mar me mdzad ye shes, 982-1054)
Lamp for the Path to Enlightenment
bodhipathapradīpa
byang chub lam gyi sgron ma
Peking 5343, vol. 103; sde dge 3947, vol. khi
English translation with Atisha’s autocommentary: Richard Sherbourne, S.J. A Lamp for the
Path and Commentary. London: George Allen and Unwin, 1983.
English translation: Atisha’s Lamp for the Path: An Oral Teaching by Geshe Sonam Rinchen.
Trans. and ed. Ruth Sonam. Ithaca, N.Y.: Snow Lion Publications, 1997.
Chandrakīrti (zla ba grags pa, seventh century)
Supplement to (Nāgārjuna’s) “Treatise on the Middle”
madhyamakāvatāra
dbu ma la ’jug pa
Peking 5261, Peking 5262, vol. 98; sde dge 3861, sde dge 3862, vol. ’a
Tibetan: Louis de La Vallée Poussin. Madhyamakāvatāra par Candrakīrti. Bibliotheca Bud-
dhica 9. Osnabrück, Germany: Biblio Verlag, 1970.
English translation: C. W. Huntington, Jr. The Emptiness of Emptiness: An Introduction to Early
Indian Mādhyamika, 147-195. Honolulu, Hawaii: University of Hawaii Press, 1989.
English translation (chaps. 1-5): Jeffrey Hopkins. Compassion in Tibetan Buddhism. London:
Rider, 1980; reprint, Ithaca, N.Y.: Snow Lion Publications, 1980.
English translation (chap. 6): Stephen Batchelor. Echoes of Voidness by Geshé Rabten, 47-92.
London: Wisdom Publications, 1983.
Dharmakīrti (chos kyi grags pa, seventh century)
Commentary on (Dignāga’s) “Compilation of Prime Cognition”
pramāṇavārttikakārikā
tshad ma rnam ’grel gyi tshig le’ur byas pa
Peking 5709, vol. 130; sde dge 4210, vol. ce. Also: Sarnath, India: Pleasure of Elegant Sayings
Press, 1974.
Sanskrit: Dwarikadas Shastri. Pramāṇavārttika of Āchārya Dharmakīrtti. Varanasi, India:
Bauddha Bharati, 1968.
Sanskrit and Tibetan: Yūsho Miyasaka. “Pramāṇavarttika-kārikā: Sanskrit and Tibetan.” Indo
Koten Kenkyu (Acta Indologica) 2 (1971-72): 1-206.
English translation (chap. 2): Masatoshi Nagatomi. “A Study of Dharmakīrti’s Pramāṇavarttika:
An English Translation and Annotation of the Pramāṇavarttika, Book I.” Ph. D. diss., Harvard
University, 1957.
English translation (chap. 4): Tom J.F. Tillemans. Dharmakīrti’s Pramāṇavārttika: An Anno-
tated Translation of the Fourth Chapter (parārthānumāna), vol. 1 (k. 1-148). Vienna: Öster-
reichischen Akademie der Wissenschaften, 2000.
Haribhadra (seng ge bzang po, late eighth century)
Clear Meaning Commentary / Commentary on (Maitreya’s) “Treatise of Quintessential Instruc-
tions on the Perfection of Wisdom: Ornament for the Clear Realizations”
spuṭhārtha / abhisamayālaṃkāranāmaprajñāpāramitopadeśaśāstravṛtti
’grel pa don gsal / shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs
pa’i rgyan ces bya ba’i ’grel pa
Sanskrit editions:
Amano, Kōei. A study on the Abhisamaya-alaṃkāra-kārikā-śāstra-vṛtti. Rev. ed. Yanai City,
Japan: Rokoku Bunko, 2008.
Tripathi, Ram Shankar. Slob-dpon Seṅ-ge-bzaṅ-pos mdzad pa'i Mṅon-par-rtogs-pa'i-rgyan
gyi 'grel pa Don-gsal (Prajñāpāramitopadeśaśāstre Ācāryaharibhadraviracitā Abhisama-
yālaṅkāravṛttiḥ Sphuṭārtha), 1977. 2nd ed. Sarnath, India: Central Institute of Higher Ti-
betan Studies. 1993.
Wogihara, Unrai. Abhisamayālaṃkārālokā Prajñā-pāramitā-vyākhyā, The Work of Hari-
bhadra. 7 vols. Tokyo: Toyo Bunko, 1932-1935; reprint, Tokyo: Sankibo Buddhist Book
Store, 1973.
Wogihara, Unrai, ed. Abhisamayālaṃkārālokā Prajñāpāramitāvyākhyā: Commentary on
aṣṭasāhasrikā-prajñāpāramitā by Haribhadra, Together with the Text Commented on. To-
kyo, Japan: The Toyo Bunko, 1973.
Tibetan edition: In bstan 'gyur (sde dge). TBRC W23703 86: 158-281, which is a PDF of: Delhi,
India: Karmapae choedhey, Gyalwae sungrab partun khang, 1982-1985.
English translation: Sparham, Gareth. Āryavimuktisena, Maitreyanātha, and Haribhadra. Ab-
hisamayālaṃkāra with Vṛtti and Ālokā̄. 4 vols. Fremont, CA: Jain Publishing Company,
2006-2011.
Explanation of the “Eight Thousand Stanza Perfection of Wisdom Sūtra”: Illumination of (Mait-
reya’s) “Ornament for the Clear Realizations”
aṣṭasāhasrikāprajñāpāramitāvyākhyānābhisamayālaṃkārālokā
shes rab kyi pha rol tu phyin pa brgyad stong pa'i bshad pa mngon par rtogs pa'i rgyan gyi snang
ba
In bstan 'gyur (sde dge). TBRC W23703.85: 4-683, which is a PDF of: Delhi, India: Karmapae
choedhey, Gyalwae sungrab partun khang, 1982-1985. Also: sde dge 3791: vol. 85.
Jam-yang-shay-pa Ngag-wang-tson-drü ('jam dbyangs bzhad pa’i rdo rje ngag dbang brtson grus,
1648-1721/1722)
Eloquent Presentation of the Eight Categories and Seventy Topics: Sacred Word of Guru Ajita
dngos po brgyad don bdun cu’i rnam bzhag legs par bshad pa mi pham bla ma'i zhal lung
Tibetan editions:
bla brang edition:
“2011 TBRC bla brang” = In kun mkhyen 'jam dbyangs bzhad pa'i rdo rje mchog gi gsung
'bum, vol. 14. TBRC W22186.14: 115-178, which is a PDF of: bla brang bkra shis 'khyil:
bla brang brka shis 'khyil dgon, publishing date unknown. [Preferred edition since it has
not been retouched.]
“1973 Ngawang Gelek bla brang” = Collected Works of ’Jam-dbyaṅs-bźad-pa’i-rdo-rje,
vol. 15. New Delhi, India: Ngawang Gelek Demo, 1973. [Retouched edition.]
“1995 Mundgod revision of Ngawang Gelek bla brang” = Collected Works of ’Jam-
dbyaṅs-bźad-pa’i-rdo-rje, vol. 16. New Delhi, India: Ngawang Gelek Demo, 1995. Also
available at: TBRC W21503-0413. [Further retouched edition.]
“1999 Mundgod” = dngos po brgyad don bdun cu’i rnam gzhag legs par bshad pa mi pham
bla ma’i zhal lung. In don bdun cu dang sa lam sogs nyer mkho'i skor phyogs bsgrigs:
1-55. Mundgod, India: Drepung Go-mang Library, 1999.
“1999 Tōyō Bunko CD-ROM” = “Tibetan texts of don bdun bcu of 'jam dbyangs bzhad pa
and rigs lam 'phrul gyi lde mig of dkon mchog bstan pa'i sgron me.” In the Toyo Bunko
Database CD Release II. Tokyo, Japan: Tōyō Bunko, 1999. CD-ROM. [This edition is
based on the 1999 Mundgod.]
“2001 Kan su’u” = dngos po brgyad don bdun cu’i rnam gzhag legs par bshad pa mi pham
88-146. Kan su'u, China: mi rigs dpe skrun khang, 2001.
“2005 Mundgod” = dngos po brgyad don bdun cu’i rnam gzhag legs par bshad pa mi pham
1-67. Mundgod, India: Drepung Go-mang Library, 2005.
Go-mang Lhasa edition:
“1987 Go-mang Lhasa (first printing)” = don bdun cu'i mtha' spyod mi pham bla ma'i zhal
lung gsal ba'i legs bshad blo gsal mgul rgyan. 1a-20a. Go-mang College: Lha-sa, Tibet:
n.d. (PDF of complete printing available at UMA Institute for Tibetan Studies,
http://www.uma-tibet.org.) Named “1987” because of being acquired in Lha-sa, Tibet,
at Go-mang College in 1987.
“1987 Go-mang Lhasa (second printing)” = don bdun cu'i mtha' spyod mi pham bla ma'i
zhal lung gsal ba'i legs bshad blo gsal mgul rgyan. 3a-20a. Go-mang College: Lha-sa,
Tibet: n.d. (PDF of incomplete printing available at UMA Institute for Tibetan Studies,
http://www.uma-tibet.org.) Named “1987” because of being acquired in Lha-sa, Tibet,
at Go-mang College in 1987.
Kön-chog-jig-may-wang-po (dkon mchog ’jigs med dbang po, 1728-1791)
Precious Garland of Tenets / Presentation of Tenets: A Precious Garland
grub pa’i mtha’i rnam par bzhag pa rin po che’i phreng ba
Tibetan: K. Mimaki. Le Grub mtha’ rnam bzhag rin chen phreṅ ba de dkon mchog ’jigs med
dbaṅ po (1728-1791), Zinbun [The Research Institute for Humanistic Studies, Kyoto Univer-
sity], 14 (1977):55-112. Also, Collected Works of dkon-mchog-’jigs-med-dbaṅ-po, vol. 6,
485-535. New Delhi: Ngawang Gelek Demo, 1972. Also: Xylograph in thirty-two folios from
the Lessing collection of the rare book section of the University of Wisconsin Library, which
is item 47 in Leonard Zwilling. Tibetan Blockprints in the Department of Rare Books and
Special Collections. Madison, Wis.: University of Wisconsin-Madison Libraries, 1984. Also:
Mundgod, India: blo gsal gling Press, 1980. Also: Dharmsala, India: Tibetan Cultural Printing
Press, 1967. Also: Dharmsala, India: Teaching Training, n.d. Also: A blockprint edition in
twenty-eight folios obtained in 1987 from Go-mang College in Lhasa, printed on blocks that
predate the Cultural Revolution.
English translation: Geshe Lhundup Sopa and Jeffrey Hopkins. Practice and Theory of Tibetan
Buddhism, 48-145. New York: Grove, 1976; rev. ed., Cutting through Appearances: Practice
and Theory of Tibetan Buddhism, 109-322. Ithaca, N.Y.: Snow Lion Publications, 1989. Also:
H. V. Guenther. Buddhist Philosophy in Theory and Practice. Baltimore, Md.: Penguin, 1972.
Also, the chapters on the Autonomy School and the Consequence School: Shōtarō Iida. Rea-
son and Emptiness, 27-51. Tokyo: Hokuseido, 1980.
Presentation of the Grounds and Paths: Beautiful Ornament of the Three Vehicles
sa lam gyi rnam bzhag theg gsum mdzes rgyan
Tibetan: In gsung 'bum (dkon mchog ’jigs med dbang po) TBRC W1KG9560.7:432-475 (PDF
of New Delhi: Ngawang Gelek Demo, 1971). Collected Works of dkon-mchog-’jigs-med-
dbaṅ-po, vol. 7. New Delhi: Ngawang Gelek Demo, 1972. Also Lhasa: Go-mang College,
1987?. Also digital version, same as: Mundgod, India: Drepung Go-mang Library, 1995.
English translation: Elizabeth Napper. Traversing the Spiritual Path: Kön-chog-jig-may-wang-
po’s Presentation of the Grounds and Paths: Beautiful Ornament of the Three Vehicles, with
Dan-ma-lo-chö’s Oral Commentary. Dyke, VA: UMA Institute for Tibetan Studies, 2015:
downloadable at uma-tibet.org.
Thorough Expression of the Natures of the One Hundred Seventy-Three Aspects of the Three Ex-
alted Knowers: White Lotus Vine of Eloquence
mkhyen gsum gyi rnam pa brgya dang don gsum gyi rang bzhin yang dag par brjod pa legs bshad
padma dkar po’i khri shing
Tibetan editions:
Collected Works of dKon-mchog-’jigs-med-dbang-po, vol. 6. New Delhi, India: Ngawang
Gelek Demo, 1971.
In gsung 'bum/ dkon mchog 'jigs med dbang po (bla brang par ma). TBRC W2122.6: 627-
646, which is a PDF of: bla brang bkra shis 'khyil, Tibet: bla brang dgon pa, 1999.
Maitreya (byams pa)

Ornament for the Clear Realizations
abhisamayālaṃkāra/ abhisamayālaṁkāra-nāma-prajñāpāramitopadeśaśāstrakārikā
mngon par rtogs pa’i rgyan/ shes rab kyi pha rol tu phyin pa'i man ngag gi bstan bcos mngon par
rtogs pa'i rgyan shes bya ba'i tshig le'ur byas pa
Sanskrit editions:
Amano, Kōei. A study on the Abhisamaya-alaṃkāra-kārikā-śāstra-vṛtti. Rev. ed. Yanai City,
Japan: Rokoku Bunko, 2008.
Stcherbatsky, Theodore and Eugène Obermiller, eds. Abhisamayālaṅkāra-Prajñāpāramitā-
Upadeśa-śāstra: The Work of Bodhisattva Maitreya. Bibliotheca Indo-Buddhica Series.
Reprint ed. Delhi, India: Sri Satguru Publications, 1992.
Tibetan editions:
Asian Classics Input Project,
http://www.asianclassics.org/reader.php?collection=tengyur&index=3786.
co ne: TBRC W1GS66030.80: 5-30, which is a PDF of: Co ne dgon chen: co ne, 1926.
dpe bsdur ma: vol. 49: 3-32. Beijing, China: Krung go'i bod rig pa'i dpe skrun khang, 1994-
2008.
Peking 5184, vol. 88 (śer-phyin, I): 1-15a.8. Tokyo; Kyoto, Japan: Tibetan Tripitaka Research
Institute, 1955-1961.
snar thang: TBRC W22704.89: 5-30, which is a PDF of: Narthang: s. n., 1800?.
sde dge: TBRC W23703.80:3-28, which is a PDF of: Delhi: Karmapae Choedhey, Gyalwae
sungrab partun khang, 1982-1985.
English translations:
Brunnhölzl, Karl. Gone Beyond: The Prajñāpāramitā Sūtras, The Ornament of Clear Reali-
zation, and its Commentaries in the Tibetan Kagyü tradition. The Tsadra Foundation
series. 2 vols. Ithaca, NY: Snow Lion Publications, 2011-2012.
―――. Groundless Paths: The Prajñāpāramitā Sūtras, The Ornament of Clear Realization,
and Its Commentaries in the Tibetan Nyingma Tradition. Ithaca, NY: Snow Lion Pub-
lications, 2012.
Conze, Edward.Abhisamayālaṅkāra: Introduction and Translation from Original Text with
Sanskrit-Tibetan Index. Roma, Italy: Is. M.E.O., 1954.
Sparham, Gareth. Āryavimuktisena, Maitreyanātha, and Haribhadra. Abhisamayālaṃkāra
with Vṛtti and Ālokā. 4 vols. Fremont, CA: Jain Publishing Company., 2006-2011.
―――. Golden Garland of Eloquence: legs bshad gser phreng, 4 vols. Fremont, CA: Jain
Publishing Company, 2008-2010.
Ornament for the Great Vehicle Sūtras
mahāyānasūtrālaṃkāra
theg pa chen po’i mdo sde rgyan gyi tshig le’ur byas pa
Peking 5521, vol. 108; Dharma vol. 77
Tibetan edition: sde dge: TBRC W23703.123: 3-80, which is a PDF of: Delhi: Karmapae
choedhey, Gyalwae sungrab partun khang, 1982-1985.
Sanskrit edition: Sitansusekhar Bagchi. Mahāyāna-Sūtrālaṃkāraḥ of Asaṅga [with
Vasubandhu’s commentary]. Buddhist Sanskrit Texts 13. Darbhanga, India: Mithila Institute,
1970.
Sanskrit text and translation into French: Sylvain Lévi. Mahāyānasūtrālaṃkāra, exposé de la
doctrine du grand véhicule selon le système Yogācāra. 2 vols. Paris: Bibliothèque de l’École
des Hautes Études, 1907, 1911.
Nāgārjuna (klu sgrub, first to second century, C.E.)
The Commentary of Manners Called the Tree of Wisdom
prajñādaṇḍa
lugs kyi bstan bcos shes rab sdong bu
English translation: C.T. Dorji. Delhi: Prominent Publishers, 2000. Downloadable at:
http://www.sacred-texts.com/bud/srdb/srdb.htm.
Ngag-wang-pal-dan (ngag dbang dpal ldan, b. 1797), also known as Pal-dan-chö-jay (dpal ldan chos
rje)
Explanation of (Maitreya’s) Treatise “Ornament for the Clear Realizations” from the Approach of
the Meaning of the Words: Sacred Word of Maitreyanātha
bstan bcos mngon par rtogs pa’i rgyan tshig don gyi sgo nas bshad pa byams mgon zhal lung
TBRC W5926-3:221-416, which is a PDF of: Delhi: Mongolian Lama Gurudeva, 1983.
Tsong-kha-pa Lo-sang-drag-pa (tsong kha pa blo bzang grags pa, 1357-1419)
Extensive Explanation of (Chandrakīrti’s) “Supplement to (Nāgārjuna’s) ‘Treatise on the Mid-
dle’”: Illumination of the Thought
dbu ma la ’jug pa’i rgya cher bshad pa dgongs pa rab gsal
Peking 6143, vol. 154. Also: Dharmsala, India: Tibetan Cultural Printing Press, n.d. Also: Sar-
nath, India: Pleasure of Elegant Sayings Press, 1973. Also: Delhi: Ngawang Gelek, 1975.
Also: Delhi: Guru Deva, 1979.
English translation (chaps. 1-5): Jeffrey Hopkins. Compassion in Tibetan Buddhism, 93-230.
Ithaca, N.Y.: Snow Lion Publications, 1980; the portion of the book that is Tsong-kha-pa’s
Illumination of the Thought (chapters 1-5) is downloadable at:
http://uma-tibet.org/edu/Go-mang/dbu_ma/middle.php.
English translation (chap. 6, stanzas 1-7): Jeffrey Hopkins and Anne C. Klein. Path to the Mid-
dle: Madhyamaka Philosophy in Tibet: The Oral Scholarship of Kensur Yeshay Tupden, by
Anne C. Klein, 147-183, 252-271. Albany, N.Y.: State University of New York Press, 1994.
Four Interwoven Annotations on (Tsong-kha-pa’s) “Great Exposition of the Stages of the Path” /
The Lam rim chen mo of the incomparable Tsong-kha-pa, with the interlineal notes of Ba-so
Chos-kyi-rgyal-mtshan, Sde-drug Mkhan-chen Ngag-dbang-rab-rtan, ’Jam-dbyangs-bshad-
pa’i-rdo-rje, and Bra-sti Dge-bshes Rin-chen-don-grub
lam rim mchan bzhi sbrags ma/ mnyam med rje btsun tsong kha pa chen pos mdzad pa’i byang
chub lam rim chen mo’i dka’ ba’i gnad rnams mchan bu bzhi’i sgo nas legs par bshad pa theg
chen lam gyi gsal sgron
New Delhi: Chos-’phel-legs-ldan, 1972
In lam rim mchan bzhi sbrags ma (bla brang bkra shis ’khyil par ma), TBRC W29037.1:3-978
(PDF of bla brang bkra shis ’khyil edition printed from the 1807 bla brang bkra shis 'khyil
blocks in 1999?).
Golden Garland of Eloquence / Extensive Explanation of (Maitreya’s) “Treatise of Quintessential
Instructions on the Perfection of Wisdom: Ornament for the Clear Realizations” as Well as Its
Commentaries: Golden Garland of Eloquence
legs bshad gser ’phreng / shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par
rtogs pa’i rgyan ’grel pa dang bcas pa’i rgya cher bshad pa legs bshad gser gyi phreng ba
Tibetan editions:
In gsung 'bum/ tsong kha pa (bkra shis lhun po par rnying). New Delhi, India: Ngawang
Gelek Demo, 1977.
TBRC W22109.3219, which is a PDF of: gedan sungrab minyam gyunphel series (Ngawang
Gelek Demo), 1977.
English translation: Sparham, Gareth. Golden Garland of Eloquence: legs bshad gser phreng, 4
vols. Fremont, CA: Jain Publishing Company, 2008-2010.
Great Exposition of the Stages of the Path / Stages of the Path to Enlightenment Thoroughly Teach-
ing All the Stages of Practice of the Three Types of Beings
lam rim chen mo / skyes bu gsum gyi nyams su blang ba’i rim pa thams cad tshang bar ston pa’i
byang chub lam gyi rim pa
Peking 6001, vol. 152. Also: Dharmsala, India: Tibetan Cultural Printing Press, 1964. Also:
Delhi: Ngawang Gelek, 1975. Also: Delhi: Guru Deva, 1979.
Edited Tibetan: Tsultrim Kelsang Khangkar. The Great Treatise on the Stages of the Path to
Enlightenment (Lam Rim Chen Mo). Japanese and Tibetan Buddhist Culture Series, 6. Kyoto:
Tibetan Buddhist Culture Association, 2001.
English translation: Lamrim Chenmo Translation Committee. The Great Treatise on the Stages
of the Path to Enlightenment. 3 vols. Joshua W.C. Cutler, editor-in-chief, Guy Newland, edi-
tor. Ithaca, N.Y.: Snow Lion Publications, 2000-2004.
English translation of the part on the excessively broad object of negation: Elizabeth Napper.
Dependent-Arising and Emptiness, 153-215. London: Wisdom Publications, 1989.
English translation of the part on the excessively narrow object of negation: William Magee. The
Nature of Things: Emptiness and Essence in the Geluk World, 179-192. Ithaca, N.Y.: Snow
Lion Publications, 1999.
English translation of the parts on calm abiding and special insight: Alex Wayman. Calming the
Mind and Discerning the Real, 81-431. New York: Columbia University Press, 1978; reprint,
New Delhi, Motilal Banarsidass, 1979.
Vasubandhu (dbyig gnyen, fl. 360)
Treasury of Manifest Knowledge
abhidharmakośa
chos mngon pa’i mdzod
Peking 5590, vol. 115
Sanskrit: Swami Dwarikadas Shastri. Abhidharmakośa and Bhāṣya of Ācārya Vasubandhu with
Sphuṭārtha Commentary of Ācārya Yaśomitra. Bauddha Bharati Series, 5. Banaras: Bauddha
Bharati, 1970. Also: P. Pradhan. Abhidharmakośabhāṣyam of Vasubandhu. Patna, India:
Jayaswal Research Institute, 1975.
French translation: Louis de La Vallée Poussin. L’Abhidharmakośa de Vasubandhu. 6 vols.
Brussels: Institut Belge des Hautes Études Chinoises, 1971.
English translation of the French: Leo M. Pruden. Abhidharmakośabhāṣyam. 4 vols. Berkeley,
Calif.: Asian Humanities Press, 1988.
3. OTHER WORKS
Hopkins, Jeffrey. Nāgārjuna’s Precious Garland: Buddhist Advice for Living and Liberation. Ithaca,
NY: Snow Lion Publications, 2007.
―――. Reflections on Reality: The Three Natures and Non-Natures in the Mind-Only School. Berke-
ley, CA: University of California Press, 2002.
Hopkins, Jeffrey, and Jongbok Yi. Ngag-wang-pal-dan’s Explanation of the Treatise “Ornament for
the Clear Realizations” From the Approach of the Meaning of the Words: The Sacred Word of
Maitreyanātha. Dyke, VA: UMA Institute for Tibetan Studies, 2014: downloadable at uma-ti-
bet.org.
―――. The Hidden Teaching of the Perfection of Wisdom Sūtras: Jam-yang-shay-pa’s Seventy Topics
and Kön-chog-jig-may-wang-po’s 173 Topics. Dyke, VA: UMA Institute for Tibetan Studies,
2014: downloadable at uma-tibet.org.
Lati Rinpoche and Lochö Rinpoche, Leah Zahler, and Jeffrey Hopkins. Meditative States in Tibetan
Buddhism: The Concentrations and Formless Absorptions. London: Wisdom Publications, 1983.
Lati Rinbochay and Elizabeth Napper. Mind in Tibetan Buddhism. London: Rider, 1980; Ithaca, N.Y.:
Snow Lion Publications, 1980.
Sopa, Geshe Lhundup, and Jeffrey Hopkins. Cutting through Appearances: The Practice and Theory
of Tibetan Buddhism. Ithaca, NY: Snow Lion Publications, 1989.
Sparham, Gareth. Maitreyanātha, Āryavimuktisena, and Haribhadra. Abhisamayālaṃkāra with Vṛtti
and Ālokā. 4 vols. Fremont, CA: Jain Publishing Company., 2006-2011.
―――. Detailed Explanation of the Ornament and Brief Called Golden Garland of Eloquence by
Tsong kha pa, 4 vols. Fremont, CA: Jain Publishing Company, 2008-2010.
Tsong-kha-pa, Kensur Lekden, and Jeffrey Hopkins. Compassion in Tibetan Buddhism. London:
Rider, 1980; reprint, Ithaca, N.Y.: Snow Lion Publications, 1980. Available free online at
http://uma-tibet.org/edu/Go-mang/dbu_ma/middle.php.
Zahler, Leah. Study and Practice of Meditation: Tibetan Interpretations of the Concentrations and
Formless Absorptions. Ithaca, N.Y.: Snow Lion Publications, 2009.

Elizabeth Napper is Co-Director of the Tibetan Nuns Project, a post she
has held for twenty-four years, working to develop opportunities within
the Tibetan Buddhist tradition for nuns to receive access to the full edu-
cation of their various traditions. The first group of nuns to complete the
studies and take the required tests for the Geshe degree will be receiving
that degree in 2016.
She received a B.A. from University of Wisconsin in Indian Studies
in 1971 and a Ph.D. in Tibetan Buddhist Studies in 1985 from the Uni-
versity of Virginia, where she also earned an M.A. and taught for two
years as a lecturer. She also taught at Stanford University and at the Uni-
versity of Hawaii.
Her published works include Mind in Tibetan Buddhism and Depend-
ent-Arising and Emptiness. She was co-editor of Kindness, Clarity, and
Insight by His Holiness the Dalai Lama and co-author of Fluent Tibetan.
In 2003 she was a recipient of the “Unsung Heroes of Compassion”
award given by Tenzin Gyatso, the Fourteenth Dalai Lama of Tibet, and
in 1981-82 received a Fulbright-Hays Doctoral Dissertation Research
Grant.
This book is a translation of Kön-chog-jig-may-wang-po’s Presentation
of the Grounds and Paths: Beautiful Ornament of the Three Vehicles. It
is a textbook studied in the Gomang College of Drepung Monastery dur-
ing the first year of the six-year course of study of the topic of the Per-
fection of Wisdom, which is based upon Maitreya’s Ornament for the
Clear Realizations. It serves to introduce students to the core vocabulary
and systematic layout of the path structure that is the subject of Maitre-
ya’s text.
This translation of Kön-chog-jig-may-wang-po’s text is enhanced by
supplementary commentary, providing extensive contextual explanation,
given by the late Dan-ma-lo-chö Rinpoche while teaching at the Univer-
sity of Virginia. Also added for further understanding are explanations
and clarifications of difficult points by Ge-she Lo-sang-gyal-tshan of
Gomang College.
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Traversing the Spiritual Path

Edited by Jeffrey Hopkins

Website for UMA Institute for Tibetan Studies (Union of the

Edited by Jeffrey Hopkins

UMA Institute for Tibetan Studies

4' Mode of generation 163

Appendix 1: Eight Forbearances and Eight Knowledges 269

Dan-ma-lo-chö’s oral commentary is at the margin, and the translation of

Presentation of the Grounds and Paths:

The excellent do not make many promises,

’bring), and beings of great capacity (skyes bu chen po).

rtag pa) means the indefiniteness of the time of death.

These are called paths of a being of medium capacity be-

that in order to attain Buddhahood, compassion is important in the begin-

mother from wondering along the edge of an abyss, so we should develop

wisdom realizing the suffering of bad transmigrations.

train properly in the three precious trainings of ethics, meditative stabili-

there emerges non-artificial experience with regard to an

only one’s own welfare is common with animals. Then,

What is a presentation of grounds and paths like? With

I. GENERAL INDICATION OF A PRESENTA-

them thus is by way of a qualitative similarity of function.

2. Usages of the term “grounds”

Solitary Victors, and Bodhisattvas.

b. Three yogic grounds

person in dependence on feeling. If we say, “This person is smart and this

c. Six grounds of concentration

བསམ་གཏན་དང་པོའ་ི ཉེར་བ གོ ས་མི་ ོགས་མེད་དང་།

d. Nine uncontaminated grounds

Vasubandhu’s Treasury of Manifest Knowledgea and that of the higher

knowledge, or to omniscience (shes bya’i sgrib pa). From between

e. Three realms and nine levels

fourth; and the four formless absorptions: limitless space,

The three realms and nine levels of cyclic existenceb

III. Formless Realm (gzugs med khams, ārūpyadhātu)

Those Who Make Use of Others’ Emanations (gzhan ’phrul

g. Eight lesser grounds

3. Grounds within the set of “grounds and

A ground is a clear realization in the continuum of a person who has en-

b. Divisions of grounds within the set of

2) GROUNDS OF THE LESSER VEHICLE AND

through the paths of accumulation, preparation, seeing, meditation, and

A) GROUNDS OF THE LESSER VEHICLE: EIGHT

ག ང་རབ་ ི་འགྲོ་ ར་ན་དམན་པ་ས་བ ད་ནི་དཀར་

1' Ground of seeing the wholesome

To locate this in terms of the previous discussion of the beings of the

2' Ground of lineage

ཉན་ཐོས་ཀྱི་ ོར་ལམ་ལ་རིགས་ཀྱི་ས་ཞེས་ ་ ེ། [ཉན་

that is a cessation of birth in a bad transmigration.a From the forbearance

3' Ground of the eighth

3 Abider in the Fruit of Never Returner

the path of seeing. Thus it is like not wishing to go there.

pounded” (’dus ma byas): This is the true cessation attained simulta-

abides in that path is an Approacher to Stream Enterer. Therefore, the clear

4' Ground of seeing

5' Ground of diminishment

abandoned two of the three [sets of] the afflictions of the

6' Ground of separation from desire