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explained in verse 25 of Trim艣ik膩k膩rik膩s,
This absolute truth about all the dharmas is also the absolute Suchness. Because
it is always thus in its nature, it is the rial nature of Mere-consciousness.
(Trimsik盲k盲rik盲s, 25)71
The attainment of this ultimate reality is the object of a Bodhisattva
progressing on the Mah膩y膩na path. He must also traverse a path that
consists of the sixteen aspects of the four noble truths that are
impermanence and so forth. The coarse selflessness of persons is a
person's emptiness of being permanent, unitary, and independent. The
subtle selflessness of persons is a person's emptiness of being
substantially existent in the sense of being self-sufficient.
Both subtle selflessnesses [of persons and of phenomena] are asserted
to be emptinesses. However, an emptiness is not necessarily either of
these, for both true cessations and nirv膩峁嘺s are asserted to be
emptiness. The path has five grades-the paths of accumulation,
preparation, seeing, meditation, and no more learning-is made for each of
the three vehicles. The Proponents of Mind Only also
also
assert a
presentation of the ten Bodhisattva grounds for the Mah膩y膩na. The first
of the ten grounds begins with the Mah膩y膩na path of seeing which is
also the beginning of the Superior's path. While the remaining nine
grounds fall under the path of meditation.
The Mind Only Followers of Reasoning assert those who have the
Great Vehicle lineage take as their main object of meditation the
thoroughly established nature in terms of the selflessness of phenomena.
They practice meditation on the selflessness of phenomena in conjunction
with [amassing] the collections of merit over three periods of countless
aeons and gradually traverse the five paths and the ten grounds. By
means of the uninterrupted path at the end of their continuum [as a
pp.260-261.
i
71 dharm膩峁嚹乵 param膩rtha艣 ca sa yatas tathat膩pi sa岣� sarvak膩lam tath膩bh膩v膩t saiva
vij帽aptim膩trat膩// Swati Ganguly, Ibid, p.125.
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