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The Seventy Points
The Words of Jikmé Chökyi Wangpo A Commentary Presenting the Subject Matter of the Great Treatise, the Abhisamayalankara Om
Svasti! The
great Sage and Lord of Dharma, Maitreya and Manjughosha, The
three founders Nagarjuna, Asanga and Shantarakshita, Rongzom,
Longchenpa, Jikmé Chökyi Wangpo and the rest— Gracious
root and lineage masters, grant me your protection! I
will now present an overview of the main body of the great treatise known as Abhisamayalankara, as it is taught in the fifteen
verses,[1] following the explanation of Jikmé Chökyi Wangpo (Patrul Rinpoche). In
this, there are two main sections: 1. Briefly presenting
the main body of the text by means of its principal subject to be elucidated, i.e. the eight topics; and 2. Elaborately explaining
the body of the text by means of the seventy points that elucidate [the eight topics]. I. EIGHT TOPICS This
is also divided into a brief presentation and more elaborate explanation. 1.
Brief Presentation As
it is said:[2] The
transcendent perfection of wisdom (prajnaparamita) Is perfectly explained by means of the eight topics. That
is to say that the subject to be explained is the prajnaparamita, and the means of explanation, which will explain it perfectly,
are the eight topics. The
Prajnaparamita that is referred to here can be understood by means of the following five aspects: a) its literal meaning,
b) its definition, c) illustrations, d) subdivisions, and e) the actual versus the nominal. a) Literal Meaning As
it is said: “It
is the best (pra; rab) of all knowledge (jña; shes pa), so it is wisdom (prajña;
shes rab). It is focused upon the absolute, and is the most sublime among all forms of wisdom, therefore it is transcendent
(param; pha rol), and it has arrived at, or will lead one to (ita; phyin), non-abiding
nirvana.”[3] b) Definition
Prajnaparamita
is the wisdom of directly realizing the non-conceptual simplicity (spros bral) of all phenomena, which has arrived
at, or will lead one to, non-abiding nirvana. c) Illustration
Any
aspect of realization—gained through the three noble paths[4] of the mahayana—into the absence of true reality in all phenomena. d) Subdivisions
The
term [prajnaparamita] can refer to any of the following: Their
respective definitions and parameters are as follows: 1. Natural prajnaparamita
is defined as the objective aspects of the wisdom that directly realizes the non-conceptual simplicity of all phenomena. It
is synonymous with the ground prajnaparamita. Parameters:
It is present on the three noble paths of the mahayana. 2. Scriptural prajnaparamita
is defined as any scripture—whether the Buddha’s own words or a treatise—whose primary topic of expression
is the ground, path or resultant prajnaparamita. It is insight (rnam par rig pa) manifesting as the teachers’
words, expressions and letters. Illustrations include the seventeen ‘mother’ and ‘son’ prajnaparamita
texts as well as Abhisamayalankara. Parameters:
It is present from before the path is entered until enlightenment. 3. Path prajnaparamita
is defined as the wisdom that directly realizes the non-conceptual simplicity of all phenomena and leads to non-abiding nirvana.
Illustrations are the five mahayana paths, especially the paths of seeing, meditation and the final path (i.e. the path of
no-more-learning). Parameters:
The actual path prajnaparamita is present in the equipoise of the noble followers of the mahayana, whilst a semblance of it
is to be found in the mindstreams of those on the paths of accumulation and joining. 4. Resultant prajnaparamita
is defined as the wisdom which has arrived at non-abiding nirvana, the ultimate and most supreme direct realization of the
non-conceptual simplicity of all phenomena. An illustration is the magical wisdom of non-duality at the level of buddhahood. Parameters:
It is present only in the continuum of a noble Buddha. e) The Actual Versus the
Nominal Acharya
Dignaga says: Prajnaparamita
is non-dual wisdom, The
very state of a tathagata. Yet
since they have this as their objective, The
term is also applied to the scriptures and the path.[5] As
he states, the ground prajnaparamita and resultant prajñaparamita are the actual (or definitive) prajñaparamita, whereas the
scriptural prajñaparamita is merely given the name of prajñaparamita, and the path prajñaparamita has aspects of both the
actual and the nominal. 2. Elaborate Explanation Knowledge
of all aspects, knowledge of the path, Then
the knowledge of all, Completely
perfect realization of all aspects, Reaching
the summit, the progressive, Complete
and perfect awakening in a single moment, And
the dharmakaya—these are the eight topics.[6] As
it says, the eight topics are as follows: 1. Knowledge of all
aspects, which is to be attained 2. Knowledge of the
path, which is the means of attainment 3. Knowledge of the
bases, which is to be abandoned These
are the three aspects of wisdom that are to be known. 4. Application of all
aspects 5. Culminating application These
are the cause and effect of gaining proficiency (dbang du bya ba). 6. Progressive application 7. Instantaneous application These
two are the cause and effect of stability. Taken
together, these last four are the four applications of practice. The
result of practising in such a way is: 8. Dharmakaya Thus
eight are taught. Each
of these is explained according to its definition, illustrations, subdivisions, parameters, definite number, sequence and
a denial of any repetition. 1.
Knowledge of All Aspects (or Omniscience) Definition Knowledge
of all aspects (or omniscience) is defined as knowing directly, and in a single instant, all aspects, without exception, of
things in their real nature and in all their multiplicity. Subdivisions It
can be subdivided into the omniscience which knows the nature of things and the omniscience which knows all things in their
multiplicity. An illustration of the former is the true cessation present in the continuum of the noble Buddha. The latter
includes both the omniscience which knows the features of all knowable phenomena without exception, and the omniscience which
knows the seventy points, the chief amongst all causes and effects. Parameters It
is present only in the continuum of a noble Buddha. 2.
Path-Knowledge Definition Path-knowledge
is defined as the path of training that will lead us to realize the authentic limit of reality, once we have realized that
the three paths are without any true reality and have perfected, matured and purified. Subdivisions When
divided, there is the path-knowledge that knows the path of the shravakas, the path-knowledge that knows the pratyekabuddha
path, and the path-knowledge that knows the path of the bodhisattvas. Parameters It
is present on the five paths of the mahayana. It is also taught that it is present from the mahayana path of seeing until
the state of awakening. 3.
Base-Knowledge Definition Base-knowledge
is defined as the limited knowledge that realizes all bases to be empty of the self of the individual. Subdivisions When
the actual [base-knowledge] is sub-divided, there is the base-knowledge of the shravakas and that of the pratyekabuddhas. If
divisions are made according to how the term is applied, there are five: the base-knowledge that abides in neither existence
nor quiescence, the base-knowledge that is distant from the ‘resultant mother’[7], the base-knowledge that is close to the ‘resultant mother’, the
base-knowledge that is unfavourable and the base-knowledge that is a remedy. Parameters The
actual base-knowledge is present on the five paths of the hinayana, but all the noble ones of the mahayana possess the nominal
base-knowledge. It is also said that it is present in the mind-stream of all noble ones. 4.
Complete Application of All Aspects Definition Complete
application of all aspects is defined as the bodhisattvas’ yoga[8] of meditation in which one brings together the three types of non-arising in
order to master the realization of the threefold knowledge[9]. Subdivisions When
divided in terms of its essence and so on, there are twenty applications, and when divided in terms of its aspects, there
are 173 subdivisions. Parameters It
is present from the lesser path of accumulation until the end of the tenth bhumi. 5.
Culminating Application Definition Culminating
application is defined as the bodhisattvas’ yoga that is based on the complete application of all aspects in which one
has gained proficiency in the meditation combining the three types of non-arising. Subdivisions There
are eight subdivisions: the four culminating applications of ordinary beings, the three culminating applications of the noble
ones, and the mistaken practice to be eliminated. Parameters It
is present from the stage of warmth until the end of the tenth bhumi. 6.
Progressive Application Definition Progressive
application is defined as the bodhisattvas’ yoga in which one meditates on the aspects of the threefold knowledge sequentially
in order to stabilize the realization in which the knowledge aspects of the threefold knowledge arise all at once. Subdivisions There
are thirteen subdivisions: the progressive applications of the six transcendent perfections, the six recollections[10] and essential unreality. Parameters It
is present mainly as an object of study and reflection from the path of accumulation onwards. The application produced through
meditation is present from the stage of warmth [on the path of joining] until the end of the tenth bhumi. 7.
Instantaneous Application Definition Instantaneous
application is defined as the bodhisattvas’ yoga in which one reaches the culmination of the progressive meditation
on the threefold knowledge. Subdivisions Merely
in terms of conceptual distinctions, it has four subdivisions.[11] Parameters It
is present only at the end of the tenth bhumi. 8.
Resultant Dharmakaya Definitions
The
resultant dharmakaya is defined as the ultimate fruition of practising the four applications, endowed with various undefiling
qualities. Subdivisions It
has four subdivisions: svabhavikakaya, wisdom dharmakaya, sambhogakaya and nirmanakaya. Parameters It
is present only at the level of buddhahood. Definite
Number For
an individual to awaken there must certainly be these three: the three aspects of knowledge to be known, the four applications
of the path to be practised, and the result which is the dharmakaya. The
Summarizing Lamp says: Three
knowledges as objects to be understood, Four
applications at the time of meditation, And
the ultimate result that is dharmakaya.[12] Moreover,
the three aspects of knowledge are certainly three in number—the knowledge of all aspects which is to be attained, the
path-knowledge which is the means of attainment, and the base-knowledge which is a potential pitfall. Jowo
Jé, Glorious Atisha said: At
the time of study and reflection, There
is complete ascertainment of the result, The
cause and any unfavourable factors. The
four applications too are fixed in number. There is the complete application of all aspects, the cause for gaining proficiency,
which causes one to develop qualities that had not previously arisen in one’s mind, and its result, the culminating
application. Then there is the progressive application, the cause for gaining stability, which enhances what has already arisen,
and its result, the instantaneous application. The
Summarizing Lamp says: At
the time of meditation there is application, Gaining
temporary results, finding stability, And
perfection by reaching the limits of the causal. The
result of such practice is also fixed in number as the single dharmakaya. Sequence The
sequence of the threefold knowledge is based on how they are explained, the sequence of the four applications is based on
practice. The four applications and the dharmakaya are given in the sequence of cause and effect. Denial
of any Repetition There
is no repetition between the threefold knowledge and the complete application of all aspects, because the three knowledges
each have their own particular aspects, whereas the complete application of all aspects is concerned with all aspects without
exception. Moreover, since the first is taught as something to be known through various definitions and the second is taught
as something to be applied in practice, they are not simply repetitions of the same thing. Yet again, there is no repetition
since the first is presented as an object for understanding the nature of total peace and the second is given as a remedy
by means of which one overcomes impurities. The
explanation of the various bhumis and the paths of seeing and meditation in the context of the knowledge of all aspects and
then their explanation in the context of the path-knowledge serve different purposes, and therefore there is no repetition.
In the first case the explanation is given to illustrate the subject, the knowledge of all aspects, whereas in the second
case it is given to illustrate the path-knowledge that knows the three paths by pointing out its objects. The
explanation of the shravaka and pratyekabuddha paths given in the section on path-knowledge is intended to illustrate the
subject, path-knowledge. When they are explained in the section on base-knowledge, it is to point out the base-knowledge that
is a remedy by means of which one can be free from conceptual projections. In the first case, the paths of the shravakas and pratyekabuddhas are taught indirectly by pointing out their opposites, and in the second
case they are taught in their own right, so there is no repetition. There
is no repetition between the knowledge of all aspects and the dharmakaya, since they are taught by means of objects and result,
or by means of illustration and essence respectively. II.
THE SEVENTY POINTS Secondly,
there is the elaborate explanation of the body of the text by means of the seventy points. 1. The Ten Factors
that Illustrate Omniscience It
is said: Generation
of bodhichitta, spiritual instructions, The
four branches of definite separation, The
foundation of accomplishment— The
nature of the dharmadhatu, The
objects of focus, the objective, The
armour, the activities of engagement, Accumulation,
and definite emergence— These
are the Sage’s knowledge of all aspects.[13] As
it says, there are: 1. The generation of
bodhichitta, which is the nature of the mahayana path, 2. The spiritual instructions,
which are the method for attaining its objective, 3. The four aspects
of definite separation, which come about as a result of the instructions, 4. The Buddha potential,
the nature of the dharmadhatu, which is the basis for attaining accomplishment by practising the instructions unerringly, 5. The objects of focus
for the practice, 6. The objective of
the practice, 7. Armour-like practice, 8. Accomplishing the
activities of engagement, 9. The practice of
accumulation, and 10. The
practice of definite emergence. These
ten factors point out the nature of omniscience, showing the result by means of its causes, or the subject by means of its
objects, and mentioning the most important things to be understood. The
venerable Lord (Atisha) said: The
result of perfecting the ten causes, omniscience itself. The
[Pramana]vartikka says: Knowing
through this the total number of insects Holds
no purpose for us whatsoever. It
makes known the points to be adopted or avoided, As
well as the methods for doing so. This
is held to be entirely valid, Although
it does not make everything known. Whether
or not one perceives distant things, One perceives exactly what is required. 1.
The Generation of Bodhichitta Definition The
generation of bodhichitta is defined as a special type of mental consciousness endowed with two aspects, inspired by the cause,
longing to bring about the welfare of others, and accompanied by the support, longing to attain complete and perfect awakening. Subdivisions In
terms of its essence, it has two subdivisions: aspiration and application. In terms of its scope, it has three subdivisions:
the king-like generation of bodhichitta with the great wish; the boatman-like generation of bodhichitta with sacred wisdom;
and the incomparable shepherd-like generation of bodhichitta. In
terms of the stages on the paths, there are four subdivisions: the bodhichitta generation of ‘aspirational practice’
on the paths of accumulation and joining, the bodhichitta generation of ‘pure and excellent intention’ on the
seven impure bhumis, the bodhichitta generation of ‘complete maturation’ on the three pure bhumis, and the bodhichitta
generation of ‘great compassion in which all defilements have been relinquished’ at the level of buddhahood In
terms of examples, counterparts and properties, there are twenty-two subdivisions.[14] Parameters It
is present from the lesser path of accumulation until the level of buddhahood. 2.
Spiritual Instructions Definition Spiritual
instructions are defined as those expressions which instruct one unerringly in the methods for attaining the goal one seeks
when generating bodhichitta in the mahayana. Subdivisions When
divided in terms of purpose, there are the instructions given to prevent previously acquired qualities from dissipating, and
teachings given for the sake of acquiring qualities not previously acquired. When
divided in terms of primary and secondary importance, there are firstly the texts of the Buddha’s own words and the
treatises, which are special or primary instructions teaching the mahayana path and its result completely and unerringly,
and there are also ordinary instructions which teach the mahayana path only partially. When
divided in terms of object, there are ten types of instruction, which instruct as to: 1)
the essence of practice itself; 2-5)
the objects of focus, which are the four truths; 6-8)
the supports, which are the three jewels; 9)
the aids, which are the three types of diligence,[15] and the results, which are the five eyes and six supercognitions; and 10)
the grounds, which are the paths of seeing and meditation.[16] Parameters The
authentic instructions are present from the greater path of accumulation of the mahayana onwards and an approximation of them
is present from before the path has been entered until the level of buddhahood. 3.
Aspects of Definite Separation Definition The
mahayana aspects of definite separation are defined as realizations with five particular features, which develop following
the stage conducive to liberation [i.e., the path of accumulation] in the mahayana, and are included within the level of aspirational
practice. Subdivisions There
are four or twelve subdivisions.[17] Parameters They
are present only on the mahayana path of joining. 4.
Potential Definition The
potential is defined as mind’s actual condition, which is the nature of the dharmadhatu and the support for the thirteen
types of practice mentioned here, and which, in its emptiness aspect, provides the cause[18] for the svabhavikakaya, and, in its appearance aspect, the cause for the rupakaya. Subdivisions Divided
in terms of its essence, there is the naturally present potential and the developing potential. When divided according to
the various Dharmas it supports, there are thirteen.[19] Parameters As
it is taught here, it is present from the lesser stage of warmth (on the path of joining), and, more generally, it is present
from the path of accumulation until the end of the tenth bhumi. 5.
Focus Definition Focus
is defined as the basis to be understood in order for a mahayana practitioner to eliminate conceptual projections. Subdivisions There
are eleven subdivisions.[20] Parameters It
can be directed towards all existent things.[21] 6. | |||||||||||
