2.2.2.1.1.7. THE EXPLANATION OF GONE FAR BEYOND (Dūraṃgamā, Ringdu Songwa/ring du song ba)
Here on Gone Far Beyond, the bodhisattvas
Can enter into cessation in every moment.
They also attain the perfection of methods, which greatly blazes. (7.1)
This completes the seventh bodhichitta generation from the Entrance to the Middle Way.
An explanation from the perspective of the seventh bodhichitta generation will now be given. The mind of the bodhisattva abiding here on Gone Far Beyond, the seventh bodhisattva ground, enters into and arises from, in every moment, the absorption of the cessation that was attained on the sixth ground. However, it is not the case that the bodhisattvas on this ground fully actualize cessation. The sūtras say:559
O children of the Victorious One! The bodhisattvas on the sixth ground and upwards enter into the absorption of the cessation of bodhisattvas. On the seventh bodhisattva ground, the bodhisattvas, in each and every moment of mind, enter into and arise from cessation. However, do not understand this to mean that they fully actualize cessation.
Thus, the mere label “cessation” is used to describe the bodhisattvas’ absorption at this stage. The meaning of the noble ones’ absorption is asserted by the faction of the hearers to refer to the cessation of the sixfold collection of consciousnesses. The Particularists assert it to be a nonassociated formation that is substantially established. The Followers of Sūtra assert it to be an imputed existent. The noble Asaṅga says (Abhidharmasammucchaya, Chö Ngönpa Kuntü/chos mngon pa kun btus):560
What is the absorption of cessation? When one becomes free from the desire connected to the perceptual state of utter nonexistence, one employs the mental engagement that involves the discrimination of calm abiding and arises after one begins to move upward from the peak of existence. Through the practitioner’s employing this mental engagement, some unstable primary minds and mental events, along with even some that are stable, cease. This cessation is labeled “the absorption of cessation.”
In that way Asaṅga asserted the absorption of cessation to be the calm abiding of coarse feelings and discriminations of the noble ones who have attained the mental state of the peak of existence. He thus teaches it to be a nonassociated formation imputed561 upon the phase of the aggregates in which the sevenfold collection, along with its accompanying factors, has ceased.
Here, the noble Nāgārjuna and his followers assert [such] absorption to be the suchness that is free from all elaborations.
The autocommentary says:
To enter the absorption of cessation is to enter the absorption of the perfect limit562 (yangdakpe ta/yang dag pa’i mtha’). Therefore suchness is called “cessation,” because, when one enters into or engages in suchness, all elaborations come to their cessation.
The hearers and solitary realizers remain for a long time in the absorption of cessation, because they are extremely fond of peace. Since the bodhisattvas do not want peace and are skilled in methods, from the seventh ground onward they enter into and arise from cessation in every instant. In this way, through the power of their intelligence, they outshine the hearers and solitary realizers.
The above statement that the bodhisattvas enter into and arise from cessation refers to the capability of the bodhisattvas to enter cessation in every instant and to arise from cessation in every instant. In other contexts, many moments would have to elapse with regard to the distinct actions of entering into cessation and arising from cessation.563
On the eighth ground, there is, just as on the seventh, a momentary entrance into the absorption of cessation. However, there is also, on the eighth ground, a phase in which the bodhisattvas do not arise from cessation in every moment. This is so because the bodhisattvas of the eighth ground have a greater ability to rest evenly in suchness, since they are free from effort and free from the apprehension of characteristics.
Since the bodhisattvas of the seventh ground are able to enter into and arise from cessation with each moment, they attain the perfection of methods (upāya, tap/thabs), which excellently blazes for them in a completely pure way. When supreme knowledge takes on special appearances it becomes methods, powers, aspirations, and wisdom.564 At those times it is called “methods” and so on; but the methods and so on are none other than supreme knowledge.565
This completes the explanation of Gone Far Beyond, the seventh bodhichitta generation from the Entrance to the Middle Way.