N otes 809 o f conceiving o f entities refer to (1) ignorance as the p h en o m en on that is the cause o f afflicted p henom ena and (2) the skandhas as the phenom ena that are the results o f afflicted phenomena The particular manners o f conceiving o f the nature o f afflicted p h en om en a m ean to cling to (3) th e bases o f afflicted ph en om en a as name an d form an d (4), to th e features o f these bases as the two extremes The particular manners o f conceiving o f the causes o f afflicted phenomena refer to (5) the distinctive feature that is the cause o f afflicted ph en om en a (not knowing the flaws and qualities o f afflicted and purified phenom ena, respectively); (6) the shortcom ing o f such not knowing (not abiding on the path o f the noble ones); and (7) observing the three spheres to be relinquished The particular manner o f conceiving o f the results o f afflicted phenom ena refers to (8) conceiving o f the samsáric existences o f oneself and others The specific m anner o f conceiving o f the phen om en a to be rejected means (9) to conceive o f limited forms o f purity as the phenom ena that are to be produced Under (b), the general manners o f conceiving o f purified p h en om en a consist o f (1)—(3) as above, w ith (2) being the dom inant conditions and (3), the substantial cause The specific manners o f conceiving o f the purified phenom ena o f the ground are (4)—(5) as above, with (4) conceiving o f the phenomena o f the seeming and (5), o f the p h en om en a o f the ultimate The specific m anners o f conceiving o f the purified phenom ena o f the path are (6 )—(8) as above, with (6) being the conduct and (7 )—(8), the nature o f the path The specific m anner o f conceiving o f the purified ph en om en a o f the fruition is (9) 858 According to MPZL (pp - ), under (a), th e manner o f conceiving o f th e basis o f the features o f a person is (1) as above The manners o f conceiving o f the features o f a person in general consist o f (2) as above and (3 )-(4 ) conceiving o f the self as the cause that is an agent and the cause that is the experiencer o f objects The manners o f conceiving o f the features o f a per son in particular (being the support o f being bound in samsara and being liberated in nirvana) consist o f (5 )-(6 ) The manners o f conceiving o f the features o f a person in specific (being the support o f the supramundane path) consist o f (7 )-(9 ) Under (b), the manners o f conceiving o f the basis o f the features o f a person consist o f (1)—(3) conceiving o f a person that is imputed on to the skandhas, áyatanas, or dhátus The manners o f conceiving o f the features o f a person (being the support o f being b ound in samsara and being liberated in nirvana), in general, consist o f conceiving o f a person that is imputed on to (4) the self being b ou n d —the phenom ena o f cycling in samsara in the m anner o f the twelve links o f d ependent origin ation —and onto (5) th e self being liberated—the purified p henom ena o f nirvana T h e manners o f conceiving o f the features o f a person in this way in particular consist o f conceiving o f a person that is im puted on to (6 )-(9 ) the path o f seeing, the path o f familiarization, the special path, and the path o f nonlearning 859 PGBG (p 324) says that a supreme nirmánakáya w ho teaches those to be guided the lack o f nature o f phenom ena by way o f not intimidating their m inds and so on and who has abandoned the antagonistic factors (such as miserliness) o f that is the mentor o f bodhisattvas on the path o f preparation in every way because he is the spiritual friend w ho always teaches the dharma to these bodhisattvas MCG (fols 34a.4-35a.2) explains that the arising o f the path o f preparation as described above depends on the outer and the inner mentors U nder the second on e am ong the above-m entioned three distinctive features o f the outer m entor (the spiritual friend), MCG adds the páramitás, bodhicitta, and dedication as what is to be taught The third feature—relinquishing adverse d ition s—m eans to abandon the antagonistic factors o f w is d om (máras and evil com panions who make one give up the maháyána), the antagonistic factors o f the páramitás (such as miserliness), any mental engagem ent in inferior paths, and so on The inner m entor consists o f special means and prajňá—through mentally engaging in the know l edge o f all aspects, on e engages in the m eans (great compassion and the six páramitás) and through prajňá, all phenom ena are not observable as the three doors to liberation MPZL (pp -4 ) says that the inner m entor (the cause) and the outer m en tors (the co n d ition s) are what is to be relied upon The inner m entor consists o f special m eans and prajňá—through prajňá, on es 810 Groundless Paths mind is not intimidated and so on by profound emptiness and, implicitly, through com passion (the means), one engages in the vast welfare o f others without being afraid The outer mentors possess the feature o f prajñá (teaching the lack o f nature) and, implicitly, the feature o f means (not being separated from the means that is compassion) Thus, they teach special means To relinquish the adverse conditions o f these two types o f mentor means to abandon any internal lack o f means and prajñá and to give up those external friends w ho are máras 860 MCG (fols 35b.4-36a.2 and 37a.6-37b.4) agrees with the above, but further glosses (8) as the relinquishment o f the afflictive obscurations; (10) as the foundation for the path o f lib eration o f the eighth bhümi; (11) as the fourfold w isdom o f discriminating awareness on the ninth bhümi; (12) as accomplishing the welfare o f others through the intentions and indirect intentions; and (13) as referring to the tenth bhümi In brief, from heat up through the effortless operation o f wisdom, through focusing on the dharmadhátu (suchness), the clinging to real entities is cut through in a progressive manner Finally, all clinging to any knowable objects is eradicated at the root and one is propelled onto the buddhabhümi All this is due to the dharmadhátu—the naturally abiding disposition because suchness is what exists primordially as the basic nature, and the relinquishment o f the obscurations is accomplished through focusing on it MPZL (pp -4 ) says that ( l ) - ( ) represent the general division o f the dharmadhátu— the naturally abiding disposition—by way o f the dharmas that are the nature o f practice (7)—(9) make up the particular division by way o f the dharmas that are the factors to be relinquished and their remedies, with (7)—(8) being the uninterrupted path that consists o f the w isdom o f realiz ing identitylessness, which functions as the actual remedy for the factors to be relinquished, and the relinquishment o f the two obscurations by the power o f that (9) is the path o f liberation o f both the factors to be relinquished and their remedies having been com pletely su m ed T he specific division by way o f the dharmas o f realization consists o f (10) the nature o f realization (prajñá with compassion), (11) the distinctive feature o f realization (the clear realization o f such means and prajñá not being in com m o n with árávakas and so on), and (12)—(13) the functions o f realization (the temporary function o f prom oting the welfare o f others through the four expedient intentions and indirect intentions and the ultimate function o f the w isdom o f the dharmakáya as one’s ow n welfare operating effortlessly for the welfare o f others) 861 MCG (fols 7a.5-38a.l) says that, thou gh a jar is a single thing, it can be differentiated by virtue o f its varying contents (such as honey and sugar) Likewise, the disposition is not presented as threefold from the perspective o f the dharmadhátu, but its divisions are expressed by virtue o f the divisions o f the various manners o f the m ind focusing on, or realizing, the dharmadhátu, which are founded on the dharmadhátu 862 PGBG (p 325) and MCG (fol 38a 1-3) say that the focal object o f maháyána practice consists o f all phenom ena because they are the bases with regard to which superimpositions are to be cut through According to MCG, (1)—(3) are the general focal objects and (4)—(11), the spe cific ones MPZL (p 42) glosses (4) and (5), respectively, as the temporary and ultimate objects to be adopted, and (8) and (9) as the spheres o f temporary consciousness and ultimate wisdom, respectively 863 PGBG (p 326) glosses “the self-arisen ones” as “the bodhisattvas who bear the name buddhas.” MCG (fol 39a.2) glosses “great m in d ” as “nonreferential com passion.” MPZL (p 43) glosses “the self-arisen o n es” as “the perfect buddhas”; “great m ind ” as “great compassion, the distinctive feature o f m eans”; “great relinquishment” as the svábhávikakáya; and “great realiza tion” as the wisdom dharmakáya Said three greatnesses are to be known in the manner o f not observing As the know ledge o f all aspects to be accomplished (the object), the three greatnesses exist on the buddhabhümi, while the causal knowledge o f all aspects (the means to accomplish the realization that it is not observable) consists o f the paths o f learning Notes 811 864 MCG (fol 40 a.3-4) explains that, through the armorlike practice o f the above com b ina tions o f each on e o f the six paramitas (the vast practice), bodhisattvas cultivate the armorlike practice that is the vast m otivation for prom oting solely the welfare o f others 865 MCG (fol 40a.4-40b.5) says that, am ong the nine objects o f the practice o f engagement, (1 )—(8) refer to the path and (9) to the fruition It further glosses (1) as calm abiding— the fou n dation o f the path; (2) as the m ean s to attain realization (one’s o w n welfare); (3) as the means to attain relinquishment; (4) as the means to accomplish the welfare o f others; (5) as the means to purify the welfare o f others during the superior insight o f meditative equipoise; (6) as the subsequent attainment o f the mahayana path; (7) as transforming roots o f virtue for the aim o f the three greatnesses; (8) as representing the feature that is the p ow er o f swiftly com pleting the accumulations; and (9) as engaging through focusing on the knowledge o f all aspects (the frui tion) According to MPZL (pp 4 -4 ), (1)—(6) refer to the path, w ith (1) being the engagem ent in the m undane paths and (2 )-(6 ), the engagem ent in the supram undane paths A m on g the latter, (2) represents the supramundane path in general; (3), the particular nature o f the supra m undane path; (4), the specific feature o f means; and (5 )-(6 ), the specific feature o f prajna (the samadhi o f being without appearances—focal objects o f reference p oin ts—during meditative equipoise and the samadhi with appearances during subsequent attainment) (7)—(9) refer to the fruition, with (7) being the fruition in general and (8)—(9), the specific features o f great realiza tion (the co m m o n powers and the u n com m on qualities o f the w isdom o f the knowledge o f all aspects) 866 MCG (fols 42a.3-43b.4) says that, in general, the equipments (or accum ulations) are divided into tw o (merit and wisdom ), w h ich are then subdivided into the seventeen practices o f the equipments (8) is the on e-p o in ted m ind that arises from the causes o f h avin g relinquished the five flaws o f samadhi (such as laziness) and having relied on the eight applications (such as striving) (9) is the unerring seeing o f true actuality through the prajna o f distinguishing the general and specific characteristics, the nature, and the distinctive features o f the actualities o f su ch n ess and variety (12) consists o f the w isd o m s o f realizing the eighteen emptinesses (13) Generally, merit consists o f all virtuous karmas, b u t here it refers to uncontam inated karmas and specifically to th e samadhis (such as th e heroic stride and the jewel mudra) that possess the power to accom plish infinite merit w ithou t difficulty in each m om ent MPZL (pp 46-47) explains that ( l ) - ( ) are the general instructions on the equipm ents in terms o f (1) motivation and ( )-(7 ) application (8)—(13) are the particular instructions on the nature o f the two equip m ents o f (a) w isdom and (b) merit, (a) The equipm ent o f wisdom consists o f the paramitas o f prajna and dhyana, with (8) being the foundation o f samadhi; (9), the prajna o f realizing identitylessness, which is superior to the m undane paths; (10), its being in union with great compassion, which is superior to the inferior yanas; (11), superior to bodhisattvas who lack skill in means; and (12), the clear realizations o f identitylessness that entail the above features, (b) The equipment o f merit consists o f (13) the first four paramitas As for the specific features o f accomplishing the two equipments o f merit and w isdom , (14) refers to the nature o f the path—the paths o f seeing and familiarization that are the basic foundations for accom plishing the two equipments; (15), to the qualities o f the path that make the two equipm ents (its causes) inexhaustible; and (16)—(17), to the practice o f the path (accom plishing the equipm ents o f merit and w isdom , respectively, by way o f relinquishing the impregnations o f the negative tendencies o f the obscurations during subsequent attainment and the seeds o f the obscurations during m editative equipoise) 867 As for the question o f w hether said purifications m ake one attain a bhum i that one has not attained yet or purify a b h u m i that one has attained already, SZB (pp 3 -1 ) says that, due to the intentions o f the sutras and the AA forming a pair without contradiction, the purifications function in both ways According to the sutras’ explicit teaching (CZ, pp 163ff.), they m ak e an already attained b h u m i special and, according to the hidden m ea n in g o f this as 812 Groun dless Paths expressed in AA I.48ab, they make one attain a bhumi that one has not attained yet As for the manner o f purification, what is to be purified consists o f the purifications o f the individual bhumis (the nature o f vast means), while what purifies them is the realization that they are not observable as the three spheres (profound prajňá) The purifications occur through per fecting the dexterity in the samádhi with appearances during subsequent attainment, in which these two (means and prajňá) are in union Therefore, it is said in the Madhyamakávatára and so on that the páramitás are only mundane if they are observed as the three spheres, whereas they are supramundane if they are embraced by not observing the three spheres In due order, this is explained as being and not being affected by cognitive obscurations Thus, through the purifications o f each bhumi, that bhumi as well as its corresponding páramitá are perfected PGBG (p 328) says that the above purifications should be understood as purifications on the level o f seeming reality by way o f not observing any nature o f theirs ultimately MCG (fol 46a.4-6) explains that, in general, the purifications o f the ten bhumis are purifications from the point o f view o f relinquishing the obstructions o f the special ten páramitás (such as generosity) that are respectively perfected on these bhumis Through these purifications, prajňápáramitá and the wisdom s o f the respectively purified bhumis are accomplished W hen said purifications have been perfected within a state o f com passion and the prajňá o f realizing their being em pty o f real existence, the respective bhumi has been perfected, which also constitutes the respective main páramitá on this bhumi MPZL (pp -5 ) says that the passages in the prajňápáramitá sútras explicitly speak o f the purifications as the distinctive features that make already attained bhumis perfect According to the intention o f the hidden meaning o f these passages, the AA explicitly speaks o f the purifications as being what m akes one attain the bhum is that one had not attained In brief, said purifications represent the purifications o f the respective bhumis by way o f both being what makes one attain the bhum is that one had not attained and what makes already attained bhumis perfect Those who exclusively cling to either one o f these two not see the meaning o f the text fully The nature o f the purifications o f the first nine bhumis consists o f the special means and prajňá o f perfecting the relinquishment and realization o f merit dur ing their respective subsequent attainments The purifications o f the first bhumi are threefold in terms o f the generosity o f (a) material things, (b) dharma, and (c) protecting from fear, (a) c o n sists o f (1) a pure unwavering intention toward all sentient beings (the feature o f the motivation o f generosity), (2) pure things that are beneficial for the respective purpose (the feature o f the things to be given), (3) pure objects by virtue o f an equal m ind toward all friends and enemies (the feature o f the objects o f generosity), and (4) pure giving—giving away all material things by way o f the three kinds o f giving (the feature o f the application o f generosity), (b) consists o f (5) serving spiritual friends (the dominant condition for the explanation o f the dharma), (6) searching for the genuine dharma o f the three yánas (the substantial cause), (7) being endow ed with the ethics o f leaving one’s hom e (the cooperating condition), (8) longing for attaining the dharmakáya o f a buddha as what is to be accomplished ultim ately (the focal object), and (9) teaching the genuine dharma in this manner (the feature o f application), (c) means to protect others from the fears related to water, fire, and so on through uttering words o f truth Through know ing how to explain the purifications o f the first bhumi in this way, one understands how the purifications o f each bhumi primarily teach their respectively corresponding páramitás (such as the above ten purifications primarily teaching the páramitá o f generosity), which is the intended meaning asserted by Indian and Tibetan scholars In particular, on e will also under stand the essential intended points such as that there are various progressive stages o f practice (such as the páramitás) on the respective bhumis, but that, on the first bhumi, the distinctive features o f superior generosity are taught As for the manner in which said purifications o f the first bhumi purify, if they entail any clinging to characteristics in terms o f the three spheres, they are only mundane páramitás, but not becom e supramundane ones Therefore, what relinquishes the manifest clinging to characteristics and so on is the samádhi with appearances during subsequent attainment that entails said ten features o f generosity (the aspect o f means Notes 813 as what is to b e embraced) and the realization that they are unobservable as the nature o f the three spheres (the aspect o f prajñá as what embraces these features) This is to be understood as constituting the purifications o f the obscurations that are the impregnations o f negative tenden cies o f this bhumi 868 PGBG (p 328) says that (4) refers to the utter joy about practicing virtuous dharmas Both it and MCG (fol 47a.2 - ) agree that (5) means love and com passion for all sentient beings and, under (7), add “and practicing it accordingly.” MCG further glosses the first type o f ethics under (1) as being free from the stains o f corrupt ethics, mental engagem ent in on e’s own w el fare, and effort According to MPZL (p 50), (a) the ethics o f promoting the welfare o f sentient beings consists o f (1) the pure ethics o f doing so (the feature o f its nature), which prom otes their welfare by way o f (2) (the feature o f its objects) and (3) Its feature o f application is (4) to engage in it with utter joy about the welfare o f sentient beings and its feature o f motivation is (5) to be endow ed with love an d com passion for them, (b) The ethics o f controlling flawed conduct consists o f (6) paying respect to the gurus (such as preceptors and masters) through rendering services to them (the feature o f the dom inant condition) and (7) listening to what they teach and guarding all points to be trained in (the feature o f the trainings), (c) The ethics o f gathering virtue consists o f (8) 869 PGBG (p 328) says that (4) means that seeing th e shortcom ings o f samsára does not m ake on e weary MCG (fol 47a.6) says that the third bhumi is The Illuminating One, which shines the light o f the dharma onto oneself and others According to MPZL (pp 50-5 ), the purifications o f patience on the third bhüm i are threefold in terms o f (a) certainty about the dharma, (b) taking suffering upon oneself, and (c) not retaliating upon being harmed, (a) c o n sists o f (1) reflecting about the dharm a w ith the insatiable desire o f studying by w ay o f being patient with regard to the m eaning o f the p rofoun d dharma and (2) giving the dharma to o th ers w ithou t expecting any reward by w ay o f being patient toward hardships for the sake o f the dharma (b) consists o f (3) generating, b y w a y o f taking suffering upon oneself, the state o f mind o f purifying pure realms so that all buddha realms are without suffering and (4) not being weary by virtue o f being patient toward the suffering o f the wrong samsáric engagements o f other impure realms, (c) consists o f (5) 870 T h e Tibetan o f both 1.54c an d PBG has “nirvána.” 871 More literally, the Tibetan in both line I.54d and PBG has “n o views.” 872 MCG (fol b -5 ) says that the fourth bhümi is the one that radiates the light o f the fire o f the prajñá o f the thirty-seven dharmas concordant with enlightenm ent su m in g the two obscurations According to MPZL (pp -5 ), the purifications o f the fourth bhüm i are threefold in terms o f vigor (a) being armorlike, (b) gathering virtue, and (c) benefiting oth ers (a) consists o f (1) the armor o f staying in secluded places, (2) little desire for what is not obtained (the armor o f few daily necessities), (3) as above, and (4) as the armor o f controlling on e’s conduct, (b) consists o f (5) collecting virtuous dharmas to be adopted (the training) with out abandoning them and (6) despising and relinquishing sense pleasures as the antagonistic factors o f the training that are to be relinquished, (c) consists o f (7) establishing in nirvána (the ultimate benefit for others), (8) renouncing all there is (the temporary benefit for others), (9) being u n cow ed with regard to practicing the welfare o f others in this way, and (10) disregarding the entities o f accomplishing on e’s own welfare 873 MCG (fol 48a.5) says that the fifth bhümi performs the two difficult activities o f matur ing sentient beings and one’s own m ind not becom ing afflicted through that According to MPZL (pp -5 ), the purifications o f the fifth bhüm i are twofold in terms o f (a) the branches o f dhyána and (b) the nature o f dhyána (a) consists o f (aa) the body being secluded from crowds and (ab) the mind being distant from conceptions, (aa) consists o f relinquishing (1) intimacy ... not being in com m o n with árávakas and so on), and (1 2)? ?(1 3) the functions o f realization (the temporary function o f prom oting the welfare o f others through the four expedient intentions... with the above, but further glosses (8 ) as the relinquishment o f the afflictive obscurations; (1 0) as the foundation for the path o f lib eration o f the eighth bhümi; (1 1) as the fourfold w... otivation for prom oting solely the welfare o f others 865 MCG (fol 40a.4-40b.5) says that, am ong the nine objects o f the practice o f engagement, (1 )? ?(8 ) refer to the path and (9 ) to the fruition