KEY OF INTRODUCTION

Delighting the Wise

A Presentation of Grounds and Paths

Composed by
VEN. Drapa Shedrub
Translated by
DNKL TRANSLATION COMMITTEE
Sungbum Translation Initiative
Key of Introduction series
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v.0.9 Mar 10., 2014

 Contents

PATH OF SUTRAYANA
A. THE DOOR TO ENTER THE PATHS ____________________ 5
B. THE ACTUAL STAGES OF PATHS ______________________ 5
1. Recognizing the [Abiding] from which the Liberation is Achieved ____6
2. The Paths to Approach the Liberation ___________________________6
a) The Preliminary Practice Common to the Paths _________________6
1) The Method to Generate Renunciation ______________________6
2) The Measurement that Renunciation has been Generated _______7
b) An Explanation on Divisions of Individual Paths ________________8
1) Identification of the Vital Essence of the Path Approaching the
Enlightenment ____________________________________________8
2) An Explanation of the Divisions of paths ____________________8
(a) Five Paths __________________________________________9
(1) Accumulation Path _________________________________9
(2) Preparation Path __________________________________13
(3) Seeing Path ______________________________________16
(4) Meditation Path __________________________________18
(5) No More Learning Path ____________________________23
(b) Ten Grounds _______________________________________25
(1) An Actual Explanation of the Ten Grounds _____________26
(2) An Ancillary Explanation of the Ground of Buddha ______29

PATH OF MANTRAYANA
A. General Explanation __________________________________ 33
B. Specific explanation ___________________________________ 33
1. The way to progress on general Tantric path _____________________33
2. The way to progress on Highest Yoga Tantric Path ________________33
a) The way to progress on generation stage ______________________33
b) The way to progress on Completion Stage _____________________33
1) The time to progress into Completion Stage _________________33
2) Division and Analyze ___________________________________33
3. The way to apply this [division] to the Grounds and Paths __________33
a) Possible Equivalents ______________________________________33
b) A Explanation in terms of their nature ________________________33
 NAMO SHAKYAMUNAYE!

To Bhagavan, the teacher who perfects the two benefits

To the Holy Dharma, which are the method and result of liberating
from suffering and origin of suffering
To the Virtuous Assemblage, who practices the Holy Dharma exactly
To these three Supreme Jewels, I go for refuge.

The definitive number, order and etc., in the journey of Three

Vehicles paths
By taking which into practice, the supreme state will be actualized
Now shall I explain
Exactly as the way the wise accepts.

In this work, I shall give a condensed presentation of Ground and Path. It

is very important to understand the presentation of Grounds and Paths, as
Je Tsongkhapa said: It is necessary to be proficient in the nature, definite
enumeration, and order of Paths. Generally speaking, there are the
Sutrayana and Tantrayana in terms of the method to approach on the
paths; and among Sutrayana, there are Small and Great Vehicles. There
are many different viewpoints of tenets, but if I explain these extensively,
it will be too much. Concerning this, I shall explain mainly according to
our own tradition [the Madhyamikas Prasagika].
 PATH OF SUTRAYANA

A. THE DOOR TO ENTER THE PATHS

According to both the small and great Vehicles, taking refuge in the
Three Supreme Jewels is the only door to enter into the practices of a
person who wishes to be liberated. If refuge has not been taken, even the
attainment of [form-realm] concentration, and formless absorption, will
not become the path of liberation, so there is no need to mention other
[attainments]. It is so because a person cant enter into the Dharma of the
Victorious without taking refuge in the Three Supreme Jewels. Since
there is no Dharma of the Buddha in such persons continuum, there is
no path of liberation.

In terms of the ways to take refuge to the Three Supreme Jewels, [there
are three]. If only for the sake of this life, although this refuge is special
in terms of its nature, it becomes similar to ordinary refuge. The actual
special refuge is taking either for the sake of liberating oneself from
every kind of suffering of lower realms [in future lives] and cyclic
existence, or for the sake of protecting all sentient beings from all
suffering. For those who are only seeking a higher rebirth in their next
life in order to be liberated from the suffering of lower realms, and for
those who wish to achieve liberation in order to be liberated from all
suffering of cyclic existence, and especially for those who are seeking
the state of omniscience to [be able to] liberate all sentient beings from
suffering, it is necessary to take refuge in the Three Supreme Jewels.

5
B. THE ACTUAL STAGES OF PATHS
1. Recognizing the [Abiding] from which the Liberation is
Achieved
The abiding in the transmigration existence by the power of Karma and
affliction is cyclic existence, and liberation is the cessation which has
gone beyond it.

2. The Paths to Approach the Liberation

a) The Preliminary Practice Common to the Paths

Because in any of the Vehicles, it is necessary to generate renunciation in

order to cultivate the actual path in ones continuum, I shall explain the
renunciation briefly.

1) The Method to Generate Renunciation

There is the method to generate renunciation, because when one pays

attention to, reflects and meditates on how one experiences the suffering
of lower realms and cyclic existence, the renunciation can be generated.
This is as Lord Tsongkhapa said in his Collected Works:

Firstly, by being mindful of deaththat one will not stay in this life for
a long time and meditating extensively on how the two kinds of
liberation are achieved and what their causes are, one must reverse the
mind from seeking to benefit this life and generate the mind seeking to
benefit the happiness of next life and so on as much as one can. Then,
by making great effort on reflecting on the faults of all cyclic existence
and the excellent qualities of nirvana, one must reverse the mind from
seeking the benefit of achieving the marvels of cyclic existence and
generate a strong continuous mind of seeking the benefit of achieving
nirvana. Such [method] is greatly beneficial, commonly to all who have
great and medium mental capacity.

And also,

6
 Rather than thinking such teachings are explained only for other
migratory beings, one should think I have no confidence that I shall not
have such experience [of suffering]; as the causes of such experience are
falling like rain, if the resultant suffering ripens on me, how shall I feel?
Such meditation, which applies to measurement to oneself, is profound.

2) The Measurement that Renunciation has been Generated

One obtains the renunciation mind when s/he generates the mind of
wishing to be liberated from the whole cyclic existence, as Je
Tsongkhapa said in the great and small Treaties of the Stage of Path:

If one thoroughly understands the nature of cyclic existence, s/he will

become the one with renunciation mind when s/he generates merely the
mind accepting that the whole cyclic existence is in such nature and
wishing to achieve the thorough pacification from such cyclic existence.

But, in the Three Principal Aspects of the Path he said:

When, by having trained in that way,

There is no arising, even for a second,
Of attraction to the perfections of cyclic existence,
And all day and night the intention seeking liberation arises
Then the thought of renunciation has been generated.1

However, these two quotations are not contradictory, because [the

renunciation] in the latter is intended to mean the superior renunciation,
which will transform into the nature of the path. Otherwise, how can we
accept such explanations like Among the causes to generate any kind of
individual-liberation vows from those of the lay practitioner all the way up
to those of full monastic, there must be renunciation which can be found
in many commentaries of Buddhas teaching. Therefore, there are two
kinds of renunciation, the superior and the ordinary.

1
Lama Zopa Rinpoche (Translator), Three Principal Aspects of the Path.
Copyright @FPMT 2014

7
b) An Explanation on Divisions of Individual Paths

1) Identification of the Vital Essence of the Path Approaching the

Enlightenment

The wisdom realizing selflessness is the vital essence of the path

approaching enlightenment, as the King of Meditative Stabilization Sutra
says:

Individually comprehending the selflessness of phenomena, /

individually analyzing and meditating on them, / this is the cause of the
result -- gone beyond sorrow, / anything else cannot become the cause to
achieve nirvana.

However, in order to approach the Perfect Enlightenment, it is necessary

to have great merit accumulated by the Six Perfections, which are
practiced under the influence of great compassion and Bodhicitta mind in
supportive association with wisdom.

8
2) An Explanation of the Divisions of paths

(a) Five Paths

Generally speaking, there are Five Paths: the accumulation path, the
preparation path, the seeing path, the meditation path, and the no more
learning path. Each path can be further divided in accordance to the
Hearers Vehicle, Self-empowered Realizers Vehicle, and the Great
Vehicle, which makes fifteen in total.

(1) Accumulation Path

(a) Time of Attaining

The accumulation path is the beginning of the path, for any one of the
three vehicles; and renunciation is necessary in order to enter the
accumulation path. Furthermore, obtaining merely the deliberate
experience of renunciation is not designated as the beginning of the path.
Rather, when one obtains the experience of non-deliberate discontent of
whatever is marvelous in cyclic existence, and abides in that experience
continuously, s/he is designated as the one who abides in the Hearer Path
or Self-empowered Realizer Path if s/he is under the influence of the
mind seeking to achieve the enlightenment of Hearer or Self-empowered
Realizer.

This is still not enough for someone to be designated as the one who
abides in the Path of the Great Vehicle, since s/he must also generate the
Bodhicitta mind. This is as Je Tsongkhapa said in the Section of
Miscellaneous Collection in his Collected Works,

Obtaining the deliberate experience can be designated as the seed of

liberation but is not designated as reaching the beginning of the path.
Rather, if one obtains the continuous experience of renunciation which
is generated merely by being mindful of all the marvelous things in
cyclic existence, or if one obtains the continuous experience of

9
 Bodhicitta Mind, s/he is designated as the one abiding in the small path
of accumulation.

But, in the Golden Garland of Eloquence, he also said,

Also, every occurrence of virtue in ones continuum that is motivated by

the mind of renunciation is progress to the path.

However, [these two quotations are not contradictory, because] the actual
and unsubstantial renunciation is not differentiated in the second
quotation.

Someone may have this doubt: in most of the great manuscripts, there are
teachings on how to generate Bodhicitta, but it is not clear that among
causes of Bodhicitta there must be renunciation. There is no fault in the
above explanation, because in order to generate Bodhicitta one must
have the wish to obtain the perfect enlightenment for the sake of others;
to do so, one must have the wish to protect all sentient being from the
suffering of lower realms and whole cyclic existence; and in order to
have the wish to protect all sentient beings from suffering, one definitely
needs to generate the wish to liberate oneself from suffering first.
Therefore, in order to generate Bodhicitta, it is necessary to obtain
renunciation.

(b) Division and the Sign of Obtaining

It is acceptable that the path of accumulation can be divided into three

according to the vehicles, and each can be further divided into lesser,
middling and greater paths.

Although it is difficult for ordinary beings to be absolutely certain about

the sign of the attainment of the accumulation path, the rough sign is, as
said in the Commentary on the Abidharmakosha,

When hearing the teachings establishing the misery of cyclic existence,

the selflessness and excellent qualities of the transcendence from sorrow,
the one whose body hair stands up and who shivers should be known as

10
 having the root of virtue in harmony with the aspect of liberation.

Also the Treaties of Sunshine says,

What are the signs that will be shown if someone is in harmony with the
aspect of liberation? There are three characteristics: not lacking courage
and not panicking; not being afraid and not being terrified; not having
remorse and not becoming terrified which means not being terrified
about profound meanings.

In the first quotation, it explains those non-deliberate appearances such

as body hair standing up and/or crying as the signs; this means these
signs will appear when one obtains the accumulation path.

[However,] besides being the signs for [a person abiding in] the
accumulation path, these can also appear for someone who is suitable to
be a vessel to generate the realization of subtle emptiness in her/his
continuum. This is as the Supplement to the Middle Way says, 2

Even while an ordinary being,

On hearing about emptiness inner joy arises again and again,
Tears arising from this happiness moisten the eyes,
And the hairs of the body stand on end.
Such [persons] have the seed of the awareness of a perfect Buddha.

But there is no confidence on merely these imperfect signs.

And one who abides in the accumulation path is not necessarily one who
has the experience of realizing emptiness. This is because: one with
sharp faculties who is definitely in the lineage of the Great Vehicle first
realizes the emptiness then enters the accumulation path, [however,] one
with dull faculties realizes the emptiness after abiding in the
accumulation path.

2
Jeffrey Hopkins, Anne Klein (Translator) Path to the Middle, State
University of New York Press, Albany 1994

11
How long does one need to practice [before attaining the result] once the
accumulation path is generated in his continuum? The Hearers
enlightenment can be achieved in three life times if [s/he progresses]
quickly; the achievement of the Self-empowered Realizers
enlightenment needs at least one hundred eons; and the achievement of
enlightenment in the Great Vehicle needs at least three countless eons.
This takes so much time because the merit of one countless eon must be
accumulated during the time of the accumulation path.

What is practiced on the path of accumulation? Both merit and wisdom

are accumulated; however, the accumulation of merit is principle.
Furthermore, the accumulation of merit and wisdom are not
contradictory, where Merit is accumulated by [practicing] the first four
Perfections like generosity, [moral and ethical discipline, patience and
joyful effort] and Wisdom by [practicing] the [Perfection of]
concentration and wisdom.

For beginners, the way to apply the meditation on the aspects of the
Three Knowers to the practice of the stages of the path is as following.
The meditation on renunciation after understanding the individual
characteristics of death and impermanence, of the suffering of the lower
realms and of cyclic existence, and of the causes of suffering karma
and afflictions is the meditation on the aspect of Basis Knower. And
the meditation on great loving-kindness, great compassion, the
Bodhicitta and the wisdom realizing emptiness all motivated by the
wish to seek the achievement of The Perfect Enlightenment is not only
the meditation on the aspect of Path Knower but also is the practice on
the aspect of the Omniscient Knower.

Even for someone who studies the great texts of the Perfection Vehicle
and knows a lot about debate, if s/he doesnt have the aspect of practice
like this, the principle purpose [of study] is missing. Therefore, one must
make effort on the practice of the stage of the Paths.

12
The good qualities which are obtained on the Path of Accumulation are
the four applications of mindfulness, the four perfect abandonments, and
the four feet of miraculous emanation.

(c) Etymology

Because this is the path on which mainly the collection of study and
reflection for the sake of approaching liberation is accumulated, it is
called the Path of Accumulation.

(2) Preparation Path

(a) Time of Attaining

The entering point of the Preparation Path of the Three Vehicles

individually are the obtainment of the special insight of subtle or gross
emptiness in accordance to each Vehicle.

Specifically for the Bodhisattva who is definitely in the lineage of the

Great Vehicle and already abides in the Accumulation Path, at the end of
the accumulation path, s/he attains the calm-abiding of emptiness. At the
time that s/he attains the special-insight realizing emptiness in this very
session of meditative equipoise, the calm-abiding transforms into the
union of calm-abiding and special-insight, and this is the time that is
designated as entering into the Preparation Path of the Great Vehicle. It
is as Gyaltsab Rinpoche explained,

The initial generation of such union of calm-abiding and special-insight

is called the generation of the Warmth Phase of the Preparation Path,

and also:

because, for one who is definitely in the lineage of the Great Vehicle,
the fully qualified special-insight perceiving emptiness can only be
generated once the Warmth Phase of Preparation has begun. It is
impossible to be generated during the Accumulation Path.

13
Therefore, the union of calm-abiding and special-insight realizing the
conventional can be obtained not only by those who abide in the
Accumulation Path, but also by those who have not entered the path as
well as by non-Buddhists, However,it is impossible to obtain the fully
qualified Yoga of the union of calm-abiding and special-insight realizing
emptiness if they have not obtained the Accumulation Path.

Furthermore, according to the authorities of Prasagika Madhyamaka,

those who have not realized the subtle emptiness have no ability to
obtain the Preparation Path of any of the three Vehicles.

Therefore, the Lecture Note on the Stages of the Path explains that one
must be trained on the Yoga of the combination of calm-abiding and
special-insight realizing emptiness. If one generates the actual
combination of calm-abiding and special-insight realizing emptiness in
her/his continuum, s/he must be designated as one who has obtained the
preparation path. [The modifier actual is necessary because,] on the
accumulation path, although it is impossible to obtain the actual
combination of calm-abiding and special-insight, it is not definitely
impossible to obtain its facsimile.

(b) Division

The path of preparation is divided into four stages: the warmth, the peak,
the endurance, and supreme of Dharma. Each stage is further divided
into three according to the three Vehicles, which makes a total of twelve.
The way they are successively generated is as follows: At the beginning,
the wisdom realizing emptiness which has arisen from meditation is like
the warmth of a fire just beginning, so it is called the warmth. Then, the
ability to practice the meditation on emptiness becomes excellent, so this
wisdom is called the peak. Then, such ability becomes more
distinguished and has a small amount of endurance which means that
there is no feeling of terror about emptiness so this wisdom is called
the endurance. Then, such ability becomes more supreme than that of the

14
previous stage of endurance, and this wisdom is the supreme among the
Dharma of the world, so it is called the supreme of Dharma.

This division of preparation path is in terms of realization; also it is in

terms of the way to abandon the object of abandonment. These four
phases the warmth and so on are designated according to four levels
of ability of the wisdom to suppress manifestations of four imputations
successively. The four imputations are all grasping minds which grasp
their individual observing object as being true; they are: the
conceptualization based on defiled object, the conceptualization based on
purified object, the conceptualization based on substantial existing
subject and the conceptualization based on nominal existing subject. This
is as said in the Ornament of Sutras

At that time, the distraction on the aspects,

Of the object, are abandoned,
Afterwards, abandon the distraction
On the aspects of the subjects.

The wisdom immediately before and after the obtainment of any of the
four phases of preparation path of the Great Vehicle, must be the wisdom
realizing emptiness, because the progression on the preparation path is
from within meditative equipoise realizing emptiness into within [a
higher] meditative equipoise realizing emptiness. [There are different
ways to identify the term wisdom realizing emptiness here according to
different schools,] nevertheless, this mode of acceptance can be applied
similarly to all occasions of progression during the seeing path and
meditation path. The difference is as follows: according to Prasagika
Madhyamaka School, the wisdom realizing emptiness during the
preparation path of the inferior vehicles is the same as the one during the
preparation path of the Great Vehicle. However, according to
Cittamantra School and Svatantrika Madhyamaka School, when
progressing on the Hearers path, wisdom realizing emptiness is the
wisdom realizing the emptiness of being empty of the self-sufficient,

15
substantial existing person; and when progressing on the
Self-empowered Realizers Path, it is the wisdom realizing the emptiness
of being empty of the external arisen phenomena.

Nevertheless, the subtle or coarse selflessness the object to be realized

during the progression on various phases of the preparation path of one
of the three Vehicles is not realized directly but through meaning
generality. Since the Prasagika accept that the direct realization of
emptiness and the attainment of Arya-hood are simultaneous, the direct
realization of emptiness and becoming an Arya must be simultaneous.

The good qualities obtained at the preparation path are the five faculties
and the five powers.

(c) Etymology

Because it is the path on which the yoga is arisen from the meditation
perceiving reality, it is called the Path of Preparation.

(3) Seeing Path

(a) Time of Attaining

Generally speaking, at the moment of entering into the seeing path from
the preparation path of one of the three Vehicles, the wisdom at that
moment for one in the Great Vehicle is accepted as direct realization of
subtle selflessness, and the wisdom at that moment for one in the Lower
Vehicle is accepted as direct realization of coarse selflessness.

Specifically, for someone progressing towards the seeing path from the
preparation path of the Great Vehicle, it is as follows: [Firstly,] one
abides in the equanimity of the actual practice of the fourth concentration
which realizes emptiness through meaning generality. At this very
session, when s/he generates the uninterrupted path of the seeing path of
the Great Vehicle in his/her continuum which realizes the emptiness

16
directly, at the same time s/he obtains the Arya Path as well as the first
Bodhisattva Ground. This wisdom [which realizes the emptiness directly]
is the direct antidote to two [sets of obstructions] as the objects of
abandonment of Seeing Path and the imputed grasping for true existence.
Thus, also in this very session of meditative equipoise, s/he will abandon
all of these two [sets of obstructions], and at that time s/he will obtain the
liberated path of the seeing path of Great Vehicle as well as the Truth of
Cessation.

This mode of acceptance can also be applied to the occasion of Hearers

and Self-empowered Realizers Vehicle, although the method of
differentiation [as described earlier] needs to be made according to the
abandoning of [different objects of abandonment as] the imputed
grasping of self of person for the Hearers vehicle, or the imputed
conceptualization which grasps external arisen phenomena for the
Self-empowered Realizers vehicle.

(b) Division

The seeing path can be divided into three [according to the three
vehicles], each of them can be further divided as the meditative equipoise
and the post attainment, and again the meditative equipoise can be
divided into the uninterrupted path and liberated path.

The Madhyamaka Svatantrikas accept that two sets of seeds are

destroyed during the seeing path. They are the seeds of 112 kinds of
imputed [conceptualizations] which are the affliction obstructions
included in the three realms and their nine worlds, and the seeds of 108
imputed [conceptualizations] which are the knowledge obstructions. On
the contrary, Madhyamka Prasagika considers the grasping for true
existence as affliction obstructions and does not accept [the common
locus] of knowledge obstructions and imputed [conceptualization].
However, among Prasagikas, some accept [the common locus] of the
object of abandonment of Seeing Path and knowledge obstructions while

17
some do not. Khendrup Rinpoche belongs to the latter.

Commonly speaking, the good qualities obtained during the seeing path
are the seven factors of Enlightenment. Ill explain other good qualities
[which are only for seeing path of the Great Vehicle] later.

(c) Etymology

Because this is the path during which the direct realization of ultimate
truth is initiated, it is called the Path of Seeing.

(4) Meditation Path

(a) Time of Attaining

Generally speaking, the purpose of entering the meditation path of any of

the three Vehicles is to abandon the innate obstructions the objects of
abandonment according to individual Vehicles.

Specifically, the purpose to progress into the meditation path of the Great
Vehicle is to abandon the innate grasping for true existence. [As the
nature of the path is wisdom],At the end of the wisdom of the subsequent
attainment of the seeing path of the Great Vehicle, in order to accomplish
the main purpose of abandoning the innate grasping for true existence,
one abides single-pointedly on the equanimity of the uninterrupted path
which realizes emptiness directly. This is the time designated as
progressing into the meditation path.

This explanation can also be applied to the occasion of Hearers Vehicle

and Self-empowered Realizers Vehicle, however, the differentiation
needs to be made as explained before.

(b) The Division

The meditation path can be divided into three according to the three
Vehicles; among them, that of the Great Vehicle has ten Grounds. The

18
First Ground includes both the seeing path and the meditation path, as
said in the Ornament of the Essence of the Explanations

Therefore, the first moment of the First Ground is the seeing path. The
path starting from the second moment of the First Ground until the
uninterrupted path called the Vajra-like is said to be the meditation
path.

So it should be accepted that the first half of the First Ground is the
seeing path, and the path starting from the second half until [but not
including] achieving Buddhahood is the meditation path.

In the lower Vehicles, there is no presentation on Ten Grounds; and Ill

explain the Ten Grounds of the Meditation Path of the Great Vehicle later.
[Now,] I shall briefly explain how the antidotes are applied to the objects
of abandonment [according to two Madhyamaka schools].

(1) Madhymaka Svatantrika School

The Svantantrika divides obstructions into two categories: the acquired

and the innate. The acquired are under the influence of familiarizing with
tenets, while the innate arise spontaneously without reliance on the
influence of tenets.

In terms of grasping for true existence, the acquired portion is

categorized as knowledge obstructions and is abandoned during the
seeing path. The innate portion is divided into three: the coarser, the
middling and the subtle, each of which is further divided into three more
distinctions of degrees of coarseness to subtleness[which makes a total of
nine]. Each of these nine is directly abandoned by the uninterrupted path
at the end of one of the nine Grounds starting from the second up to
the tenth, successively. Furthermore, because it is necessary [for the
Svatantrikas] to designate the object of abandonment on the
uninterrupted path of the meditation path of the First Ground, the first of

19
those nine is divided into two: the subtler and coarser. The coarser is
accepted as being abandoned by the interrupted path on the meditation
path of the First Ground.

Also, on each meditation path of the Ten Grounds, there are two
uninterrupted paths. Accordingly, if the antidotes are applied to the
objects of abandonment of these uninterrupted paths, the innate grasping
for true existence can also be divided into twelve. The innate grasping for
true existence can also be divided into eighteen. The way to apply the
antidotes to the object of abandonment is like this: these eighteen are
abandoned by the two uninterrupted paths at the beginning and end of
each of the nine Grounds starting from the second until the tenth.

The generation of antidotes, or the individual meditation paths starts

with the smaller portion, while the abandoning of the object of
abandonment or the grasping for true existence starts with the coarser
portion. As the Ornament of Clear Realization says:

At each of the nine Grounds, the coarser of the coarser defilement

Is purified at the smaller of the smaller path, which is the antidote.

And the seeds of 108 conceptualizations grasping the aspect of object

and subject, which are categorized as the knowledge obstructions, start to
be abandoned with the beginning of the meditation path. In other words,
each of the four conceptualizations, which grasps the aspect of object and
subject and is categorized as the knowledge obstruction of each of the
Three Realms together with their nine worlds, is divided into nine which
makes a total of 108; and their seeds are abandoned successively. It is as
The Explanation says: The objects of abandonment of the meditation path
the seeds of 108 kinds of knowledge obstructions, should be known as
being abandoned successively.

(2) Madhymaka Prasagika School

The Prasagika School considers the grasping for true existence to be

affliction obstructions, and thus accepts that even the Foe Destroyer of

20
inferior vehicles has abandoned it.

In terms of the one who is definitely in the lineage of the Great Vehicle,
the innate grasping for true existence is divided into the coarser, the
middling and the subtler, each of which is further divided into two which
makes a total of six. These six are directly abandoned by the wisdom of
the final moment of each of the six grounds, starting from the second to
the seventh, successively. Thus, the obtainment of the eighth Ground and
the achievement of Arhat are simultaneous.

Moreover, the imprint of mistaken dualistic appearance, which is

considered to be knowledge obstructions, is divided into three: the
coarser, the middling and the subtler. These three are abandoned at the
three pure Grounds, the eighth and etc by applying antidotes
[successively]. The Prasagika accept that the abandonment of these
three, without residue, and the obtainment of Buddhahood are
simultaneous.

For an Arhat of the Hearers or Self-empowered Realizers Vehicle who

has abandoned affliction obstruction, s/he must start from the
accumulation path of the Great Vehicle when s/he enters into the path of
the Great Vehicle. This topic requires thoroughly analysis. Furthermore,
[there are also some related questions]. For such an Arhat who has
achieved the Arhat-hood of the Hearers or Self-empowered Realizers
Vehicle and is now abiding in the accumulation path of the great Vehicle;
what will be the object of abandonment during the seeing path of the
Great Vehicle if the object of abandonment has been totally abandoned?
Also for such an Arhat who does abide in the accumulation path [of the
Great Vehicle], is s/he one who abides in the accumulation path in
general? There are many theories on these topics. Nevertheless, for such
an Arhat, s/he can be a sentient being of Great Vehicle since s/he is an
Arya, but s/he is not an [ordinary] sentient being.

Why isnt the way to abandon other afflictions, such as desire, etc,

21
explained? It is because if the grasping for true existence, which is the
root of all other afflictions, has been abandoned then all other afflictions
can be abandoned naturally. As the Four Hundred Verses says:

Just as the body faculty is based on the body,

The afflictions are arisen from ignorance;
Thus if the ignorance is eliminated,
All afflictions will be eliminated.

So, which of these two schools is more effective? One should consider
the second school as the principal.
[Here ends the explanation according to Svantantrika and Prasagika.]

The entering into higher ground from lower ground happens from within
meditative equipoises to within [higher] meditative equipoises realizing
emptiness directly. The elimination of the objects of abandonment and
the perfection of good qualities which belong to the current ground are
simultaneous, and that is the time when one is designated as the moment
of entering into higher ground from the current ground. This is as
explained in The Explanation

As long as the purified Dharma [of the current Ground] has not been
perfected, [s/he] is still at the current Ground. Once those purified
Dharma have been perfected, [s/he] can be known as someone entering
into another Ground.

Here is the way to accumulate the collection [of wisdom and merit] is:
The practitioner perfects the collection of the first countless eons during
the accumulation path and preparation path. Then, s/he perfects the
collection of the second eons during the seven impure grounds. And then
s/he perfects the collection of the third during the three pure grounds.
Then there are two theories [concerning what happens] next: one will
become a Buddha after s/he perfects the collection, or s/he will become a
Buddha at the same time when the collection is perfected.

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The good qualities which are obtained [at this ground] are vast. Those
common to [three Vehicles] are the eight factors of Arya path, the eight
liberations, the nine absorptions, the five or six types of clairvoyance,
and etc.

(c) Etymology

Because it is the path at which one familiarizes with the reality which has
been perceived, it is called the Meditation Path.

(5) No More Learning Path

(a) Time of Attaining

At the end of the tenth Ground, in order to abandon the subtle knowledge
obstacles, one abides in the equanimity of the meditative stabilization
called Vajra-like or the meditation path at the end of ones continuum,
which is like pouring water into water. At this very meditative equipoise,
the Truth Body which is the abandonment of all obstructions will be
attained. This is the first moment of obtaining the Omniscience, and also
is designated as the time of attaining the No More Learning Path.

There are two theories about the obtainment of the Four Bodies [Nature
Truth Body, Wisdom Truth Body, Enjoyment Body and Emanation
Body]: (1) the Four Bodies are obtained simultaneously at the very
moment of achieving Buddha-hood, and (2) the Emanation Body is
obtained after the attainment of the two Truth Bodies and the Enjoyment
Body. According to the first theory, at the very moment of obtaining the
Enjoyment Body, the Nature Truth Body is obtained because the ultimate
abandonment of obstructions is achieved, as well as the Wisdom Truth
Body which realizes all phenomena directly. Thus these Three Bodies are
obtained simultaneously. Considering the direct causes of the Emanation
Body and that of the Enjoyment Body are the same collection, the
Emanation Body is also attained in a manner that the result is established

23
based on its causes. [This part is common to both theories but the
differences between the two are explained as follows:] If it is not
necessary to obtain the emanation base of Emanation Body [the
emanation base is] the Enjoyment Body before the Emanation Body,
the Emanation Body will be obtained at the moment of obtaining the
other Three Bodies, [which is explained in the first theory.] But if it is
necessary, there will be no Emanation Body at that moment, [which is
the second theory.] According to the second theory, at the very moment
of obtaining the other Three Bodies, not even the slightest fragment of
the Emanation Body is obtained. The Emanation Body is [only] obtained
at the second moment [and continues] from then on. This is because this
theory accepts that the emanation base of the Emanation Body the
Enjoyment Body must be obtained prior to the attainment of the
Emanation Body.

The place where one initially achieves Buddhahood is the Akanistha

Paradise, and then [this Buddha] will demonstrate the way to achieve
Buddhahood in the Jambudvipa Continent, as said in The Descent into
Langka Sutra.

Neither in the Desire Realm nor in the Formless Realm,

The Buddhahood is achieved,
In the Akanishta of Form Realm, which is free from all desire,
The Buddhahood will be achieved.

The so-called Akanishta here does not refer to the Pure Land Akanishta,
as also taught in this Sutra :

Abandoned five pure lands,

At the Akanishta Place with great joyfulness

The base on which Buddhahood is obtained is the body of a deva, as said

in the Great Treatises on the Five Stages According to the Perfection
Vehicle, the base for a Bodhisattva to achieve Buddhahood is only the body
of a deva in Akanishta and also According to the Perfection Vehicle,

24
achieving Buddhahood is based on the body of a deva in the Form Realm.

(b) Division

If not differentiating between the actual and the merely labeled, all of the
three vehicles have No More Leaning Paths. However, the No More
Learning Paths of the Hearers and Self-empowered Realizers Vehicle
are only the No More Learning Path of their own vehicles but not the
actual ones [according to the Great Vehicle.] The division of the no more
learning path of the Great Vehicle will be briefly explained later.

(c) Etymology

Because it is the path from which there is no higher Dharma that should
be practiced further, it is called the No More Learning path.

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(b) Ten Grounds

(1) An Actual Explanation of the Ten Grounds

(a) Nature of the Grounds

The nature of the Grounds is: an Arya knower of the Great Vehicle, who
can serve as the base of higher good qualities, in the manner of being
supported by the wisdom realizing emptiness directly and the great
compassion.

(b) Division

The Grounds can be divided into the ten Grounds of the Arya learner
plus the Ground of Buddha, which makes a total of eleven. And each of
these grounds can be further divided into two: the ultimate path and the
conventional path.

(c) The Features of Good Qualities

(1) Features of the Supreme Practice of Perfections

One obtains the supreme practice of the Perfection of Generosity at the

first ground. In addition, one obtains the supreme practice of the
Perfection of Discipline at the second, and likewise, of Endurance at the
third, of Virtuous Effort at the fourth, of Mental Stabilization at the fifth,
of Wisdom at the sixth, of Methods at the seventh, of Powers at the
eighth, of Prayer at the ninth, of Exalted Wisdom at the tenth. This
division is according to the obtaining of the [supreme] practice, however,
each one of the ten Grounds is endowed with the practice of all of these
ten Perfections.

(2) Features of Controlling Rebirth

One attains the control to be born as a Wheel-turning King who rules the
Southern Continent of Tree Jambu at the first Ground. Likewise, one

26
attains the control to be born as one who rules the Four Continents at the
second Ground, the Thirty-three Heavens at the third, the Aviha Heaven
at the fourth, the Tushita Heaven at the fifth, the Nirmanarataya Heavan
at the sixth, the Paramirmitavasavarata Heaven at the seventh, and as the
Lord of a thousand-fold universe at the eighth, of a billion-fold at the
ninth, and of the devas at the pure abodes at the tenth.

(3) Feature of the Number of Good Qualities

One obtains twelve sets of one hundred good qualities at the first Ground,
as said in the Supplement to the Middle Way At the time he sees a
hundred Buddhas and , which are also explained in The Explanation as

the one who abides at the first Ground [1] can see one hundred Buddhas
in one moment and [2] also realize their blessings, [3] can enter into one
hundred meditative stabilizations, [4] can shake one hundred world
systems, [5] can go to one hundred [pure lands of Buddha], [6] can
illustrate one hundred world systems, [7] can ripen one hundred sentient
beings, [8] can live for one hundred eons and also [9] engage the limits
of the past and future of each of these eons, [10] can open a hundred
doors of Dharma, [11] can display one hundred bodies and also [12]
display one hundred Mandalas of Bodhisattvas on each of these bodies.

Likewise, the number of good qualities equal these twelve sets of one
hundred times a thousand at the second ground, times ten million at the
third, times a hundred million at the fourth, times ten million at the fifth,
times a billion billion at the sixth, times a thousand billion billion at the
seventh; and equals to the number of atoms in a billion fold universe at
the eighth Ground, to the number of subtlest atoms in one billion of
countless third-order great universal systems of one thousand million
worlds at the ninth Ground, to the number of [subtlest] atoms in
countless number of countless field of Buddhas. These qualities are
mainly arisen during the session of subsequent attainment.

27
(4) Feature of Realization

At the first ground, one realizes that the Element of Dharma applies to
everything. [Progressing likewise], up to the tenth ground, where one
obtains the Realization of Dominance by the realization of the suchness.

(5) Feature of Abandonment

This topic has been explained before. In another way, it can also be
explained in terms of abandoning the two kinds of thorough obscurations
at each ground.

(6) Sign of Dream

As explained in the Golden Light Sutra, for the one who abides at the
first Ground, a third-order great universal system of one thousand million
worlds which is filled with billions of billions of precious Jewels appears
in her/his dream; [Progressing likewise], up to when s/he abides at the
tenth Ground, the Tathgata with golden-color body who is surrounded
by billions of billions of Brahman appears in her/his dream.

(7) Feature of the Thoroughly Purified Qualities

It is explained that one will be endowed with ten thoroughly purified

qualities at the first ground, likewise, eight at the second, five at the third,
ten at the fourth, ten at the fifth, twelve at the sixth, twenty at the seventh,
eight at the eighth, and twelve at the ninth. Although there is no clear
explanation about the number of thoroughly purified qualities at the tenth
ground, the tenth ground does have thoroughly purified qualities because
it is endowed with the wisdom which eliminates faults and perfects good
qualities.

(d) Etymology

Because it serves as the foundation upon which higher and higher good
qualities are based and can increase, it is called Grounds.

Lest too much [if I explain] the etymology of each of the ten Grounds,

28
[Here I] just [enumerate] the name and one should know their etymology
from the Ornament of Sutras. The first ground is called the Great Joy, the
second the Stainless, the third the Luminous, the fourth the Radiant, the
fifth the Very difficult to Train, the sixth the Manifestation, the seventh
the Gone Far, the eighth the Immovable, the ninth the Excellent
Intelligence, the tenth the Cloud of Dharma, and the eleventh the
ground of Buddha the Omnipresent Light.

Moreover, the inferior vehicles have their own eight Grounds like the
Lineage Ground, the Perceiving Ground, the Delicate Ground and etc.
But, those so-called Grounds of the inferior Vehicles are hardly to be
designated as the terminology of actual Grounds, because one who has
attained those Grounds cannot be designated as one who has attained the
[actual] Grounds.

Also, the word Ground here [only refers to] that which is in the
terminology of Grounds and Path. Although the term abides on the
ground can also be used in normal speech, where the ground means one
of the four elements, it is not what is referred to here. For example, in
normal speech, we only say goes on the path but not abides on the
path; although the second term does exist [in a manner of mere
expression], it is not accepted [in normal speech.]

(2) An Ancillary Explanation of the Ground of Buddha

(a) Division of Ground

The ground of Buddha is identical in meaning to Omniscience. In terms

of its facets, it can be divided into two wisdoms that of knowing the
mode and that of knowing the varieties; in terms of its division, it can be
divided into twenty-one stainless wisdoms or forty-four stainless
qualities.

Some accept that the Land of Buddha is the Ground of Buddha. But this

29
is untenable, because if it were so, there would be ordinary sentient
beings abiding on the Ground of Buddha.

(b)Division of Body

Generally speaking, Buddhas Body is divided into four. [The first

division is] three the Truth Body, the Enjoyment Body and the
Emanation Body; and the Truth Body is further divided into two the
Truth Body of Abandonment and the Wisdom Truth Body.

(c)Division of Activities

Buddhas activities can be divided into twenty-seven.

The specific [activities] achieved by Buddhas body are as illustrated in

the verses in the Treaties on the Unsurpassable Continuum3

Without moving away from the dharmakaya

He manifests through various [aspects] of an illusory nature

He shows these deeds as long as [beings] abide in existence.

as well as in the Supplement to the Middle Way, 4

All their conduct from the first mind generation through

3
Without moving away from the Dharmakaya / He manifests through various
[aspects] of an illusory nature / Having [first] been born spontaneously in a
[divine] existence / He then leaves the realm of Tushita and Passes [into this
world] / He enters [his mothers] womb, takes birth, and gains perfect skill, /
Mastering all the various fields of handicraft, science, and art. / He mirthfully
enjoys amusement among his spouse and her retinue. / Feeling weariness and
renunciation he practices as an ascetic. / Then he goes to Awakenings Heart and
defeats the hosts of Mara. / [He finds] perfect enlightenment and turns the wheel
of Dharma. / He passes into nirvana [the state beyond any torment and pain]. /
Within all the [endless] field totally infested with impurity / He shows these
deeds as long as [beings] abide in existence.
Buddha Nautre The Mahayana Uttaratantra Shastra With Commentary, Snow
Lion Publications, 2000
4
Joan Nicell (Translator) Masters Program Materials students Copyright @
Istituto Lama Tzong Khapa 2001.

30
 The essence of enlightenment, having understood things
To be the nature of illusions, he clearly displays them,
Like his own, at one time in a pore.
Likewise, he displays the conduct of all the bodhisattvas,
The self-empowered realizer superiors, and the hearers of the three times
Without exception and, besides these, all the situations of ordinary beings
At one time in a pore. The purified one, by making a wish,
Displays the worlds reaching throughout space on the area of a single
particle and
A particle pervading the directions of the infinite worlds, yet
That particle does not become gross, and the worlds do not become subtle.

The specific activities of [Buddhas] speech are as said in The Chapter of

the Truth Speaker: 5

It is like this: if all living beings simultaneously

Ask questions using many different expressions,
He understands them in a single moment,
And with a single utterance gives answers to each.

The specific activities of [Buddhas] mind are as said in the Praise in

Honor of One worthy of Honor: 6

Only your sublime wisdom

Comprehends all objects of knowledge.

And

Oh Bhagavan, the entire origination

Of all types of phenomena throughout time
Is within the range of your mind,
Like an Ambalan fruit in the palm of your hand.

5
The Great Treatise on Stages of the Path to Enlightenment, Volume I, Snow
Lion Publications, 2000
6
The Great Treatise on Stages of the Path to Enlightenment, Volume I, Snow
Lion Publications, 2000

31
and also as said in the Autocommentary on the Two Truths

The wisdom of the exalted knower,

Pervades all Mandalas of the objects of knowledge.

The activities [mentioned here] are only some examples, one should
know more extensively from other [sources].

32
 PATH OF MANTRAYANA
{Access to this section is restricted, please contact DNKL}

A. General Explanation

B. Specific explanation
1. The way to progress on general Tantric path
2. The way to progress on Highest Yoga Tantric Path
a) The way to progress on generation stage
b) The way to progress on Completion Stage
1) The time to progress into Completion Stage
2) Division and Analyze
3. The way to apply this [division] to the Grounds and Paths
a) Possible Equivalents
b) A Explanation in terms of their nature

Colophon:

These two systems of the Vehicles of Mantra and Transcendental Means,

Are the supreme ferries for the fortunate and wholesome ones, who are
aspired to achieve Liberation.

33
 Although there have been many materials
On the Stages of Progressing on the Grounds and Paths,
Written by great masters following the explanation of Tsongkhpa, the
King of Dharma,
I saw how precious and meaningful it would be to compile them together
to make an good explanation.
In order to benefit those who strive to understand this topic,
Having examined scriptures, I composed this work.
If there is any excellent explanation here, that is the kindness of the holy
beings,
While all the imperfections occurred in this writing are due to faults of my
mind.
Very joyful I am, because this was composed with a mind of benefiting
others!
Oh, may the glorious teachings of the Sage remain for eons!

Requested by Palchor Gyatso the Oceans of Prosperity, an Elder

examplifying the unification of devotion and intelligence, I, a monk following
Buddha Sakyamuni, named Sherup Mingchen the Renowned Explainer and
Practitioner, having studied many glorious teachings of our Lord Tsongkhapa
and his Heirs, composed this work titled Delighting the Wise - A Presentation
of Grounds and Paths. May it benefit the teachings of our Lord, the Supreme
Teacher! OH, HOW EXCELLENT!

Translation Colophon:
This translation was prepared at Do Ngak Kunphen Ling (DNKL) Tibetan
Buddhist Center, Redding, CT on the tenth Day of December, or the Auspcious
Day of Descending From Devas Realm, in the year of 2011, for the occasion of a
ten-session teaching on the Paths and Grounds given by Geshe Lobsang Dhargey.
May the prayer of holy masters be achieved spontaneously and may all sentient
beings quickly complete all the Paths and Grounds and achieve the Supreme State
of Vajra Holder

34


May the lives of spiritual adepts and masters be long and firm.
May the heir of lineage holders be vast and prospering.
May the teaching and practice of Dharma shine brilliantly like the sun,
And their continuum never be interrupted!

May the welfare of all beings, particularly those

Who sponsor, distribute, study, teach or meditate on this text,
Be abundant and increase like a lake in Summer!

May all living beings,

Always take birth in a realm with leisure and in a faultless family!
And may we, in day and night, enjoy the magnificent abundance
Of the Holy Dharma of Lobsang Drakpa, the Renowned Wholesome Heart!

May all be auspicious!