Translations: The General Topics 179 Hence, [the paths that] bear the aspects o f [com paring between] w hat is peaceful and what is coarse are merely [means] that m ake the m in d stream a suitable vessel [for the teachings on identitylessness], w hereas the paths o f all three yanas th at [actually] liberate from the afflictions bear the aspect o f identitylessness O ne should un d erstan d th a t both m anifest and latent afflictions are relinquished by w ay o f m entally engaging in aspiring for p er sonal identitylessness and m entally engaging in the true reality [of personal identitylessness] ,397 2c) The instruction on other features of the factors to be relinquished and their remedies is threefold—(a) gradual and sim ultaneous relinquishm ent, (b) n ature o f th e factors to be relinquished, an d (c) exam ining w hat th e m eaning o f relinquishm ent and liberation is 2ca) As for gradual a nd sim ultaneous relinquishm ent, [according to the Vrtti and the A loka,] the [factors to be relinquished th ro u g h familiarization] are not divided into [the various levels of] the three realms, b u t there are nine [degrees o f the] factors to be relinquished th ro u g h fam iliarization (the conceptions [about apprehender an d apprehended]) in term s o f their being easier or h a rd e r to relinquish Therefore, they are relinquished th ro u g h nine g reater and lesser remedies It is th ro u g h directly com bining the respective great, m edium , and lesser [degrees] o f these [factors] o f the three realms [to be relinquished] th a t bodhisattvas relinquish th e m sim ultaneously T h a t is, thro u g h familiarizing w ith the freedom from reference points th a t consists o f all p heno m ena o f the th ree realms being e m p ty of the tw o [types of] id e n tity, the clinging to entities is pu t to an end Once this [clinging] comes to an end, all conceptions about apprehender and apprehend ed o f the three realms, w hich are caused by this [clinging], will also cease, just as a fire w hen its fire w ood has been consum ed 2cb) As for the nature o f the factors to be relinquished, from am on g m an i fest and latent afflictions, the relinquishm ent o f the latent ones is prioritized As the Viniscayasamgrahani says: For if [the afflictions] are relinquished from [the side of] the fetters, but not from [the side of] the latencies, the fetters will arise again a nd again But if they are relinquished from [the side of] the laten cies, [the afflictions] will absolutely not arise [again]—n eith er from the latencies n o r from the fetters.398 2cc) As for the m eaning of relinquishm ent and liberation, th ro u g h the force o f a powerful rem edy arising in the m in d stream, a m ind stream that was a vessel for factors to be relinquished before changes state into not being such a vessel In this way, it is m ade [a m in d stream] in which there is no chance for said factors to be relinquished to arise [again] 180 Groundless Paths 2.2.2.2.1.2.L1.4.4.2.3.2.3.2.6 T he signs o f having attained th e b h ü m is In their dreams, [bodhisattvas] see the following On the first bhümi, this worldly realm o f the great thousand w ithin a trichiliocosm is completely filled w ith one quintillion o f treasuries O n the second one, this worldly realm, which has become like the palm o f a hand, is excellently adorned with m any h undreds of quintillions o f jewels O n the third one, being heroes who [wear] a rm o r and hold [weapons] in their hands, they overcom e all opponents On th e fourth one, th e four w in d m andalas from the four directions scatter all kinds o f flowers over the great earth that is replete with everything O n the fifth one, wom en who are adorned with all [kinds of] ornam ents put garlands o f magnolia flowers on their heads O n the sixth one, they see a pond with four stairways [leading dow n into it Its bottom] is covered with golden sand and {179} it is clear and unpolluted It is filled w ith w ater that possesses the eight qualities and this w ater is adorned with blue water lilies, night w ater lil ies, and white lotuses Then, they see themselves enjoying it by frolicking in it O n the seventh one, they see the abysses of the sentient beings in hell to their right and left sides, while they themselves return w ithout being injured or weakened [in any way] O n the eighth one, [they see two] lions (the kings of wild animals) w ith a m ane and wearing a crown, w ho stand on the tw o shoul ders [of the bodhisattvas] and frighten all lesser carnivores O n the n in th one, they see a cakravartin, who is su rro u n d ed by m any tens of quadrillions of per sons and looks straight ahead, a w hite parasol adorned w ith all kinds o f jewels being held above his head O n the tenth one, they see the body o f a tathágata with [a halo of] goldlike light [radiating out to the distance of] an armspan He is surrounded by m any tens o f quadrillions o f Brahmás, looks straight ahead, and teaches the dharm a These signs are to be understood as the signs that correspond to the ten páram itás being respectively p redo m inant on the ten bhüm is As for the signs on the sixth bhüm i, the following is explained The pon d [symbolizes] the teaching of the Buddha; the four stairways, the four [Buddhist] philosophical systems th at are the gateways for entering this [teaching]; [its bottom ] being covered by golden sand, the fundam ental basis—the disposition; and its being clear and unpolluted, [this disposition’s] n atural pu rity and [its purity of] adventitious [stains] As for w ater having eight qualities, it is said: Cool, well-tasting, light, soft, Clear, {180} w ith o u t impurities, N ot harm ing the stom ach, when drunk, A nd not harm ing the throat Translations: The General Topics 181 T o b e filled w ith such w ater [symbolizes] the eightfold path o f noble ones The th re e kinds o f flowers symbolize the th re e types of person s—the blue w ater lilies, which are opened by the sun, b ut can also be open at other times, [symbolize] the sràvakas; the night water lilies, w hich are closed by the sun, but opened by the moon, [symbolize] the pratyekabuddhas since these appear [only] at times w hen no sunlike buddhas have arrived; and the bodhisattvas who are like white lotuses are the suprem e bodhisattvas You may wonder, “If these are dream signs, w hat about [the fact of m ind] not being associated w ith the five obscurations (such as sleep) from [the level of] heat onw ard?” There is no flaw because there are two [kinds of] sleep—the afflicting one that m akes the consciousnesses that engage objects powerless during sleep and the one that makes the body flourish an d is counted as vir tue Therefore, [the above dream signs refer to bodhisattvas on the bhüm is] lacking the form er [kind o f sleep] while possessing the latter one [However,] if these signs appear in an untim ely m anner, they should be und ersto o d as representing the pow er o f m antras or màras 2.2.2.2.I.2.I.I.4.4.2.3.2.3.2.7 The features of their fruitions The final fruition is the b u d d h ab h ü m i an d the tem porary fruitions are the respectively next [bodhisattva]bhüm is 2.2.2.2.L2.1.1.4.4.2.3.2.3.3 Etymologies of the bhümis (which possess said distinctive features) As for the first [bhümi, the M ahâyânasütrâlam kâra says]: U pon seeing that enlightenm ent is near A nd the welfare o f sen tien t beings is accomplished, U tter joy will arise Therefore it is called “Suprem e Joy.”399 O n the second one, [it says]: Since it is free from the efforts o f distorted ethics, {181} It is called “The Stainless Bhüm i.” T h e stains o f effort refer to m entally engaging in other yànas O n the third one, [the text says]: Since it causes the great radiance o f dharm a, It is The Illum inating One 182 Groundless Paths [This bhúm i is so called] because it is taught that [the bodhisattvas on it], throu gh the power o f sam adhi, search for boundless dharm as and therefore create a great illum ination of the dharm a for others On the fourth one, [the text says]: Thus, the dharm as concordant with enlightenm ent Are like intensely burning light Because it is endow ed w ith these, this bhúm i Burns both [obscurations], thus being The Radiating One [On this bhúmi,] th ey dwell in the p rajñ o f the [thirty-seven] factors concor dant w ith [enlightenment] that burns the tw o obscurations O n the fifth one, [the text says]: Since they fully m ature sentient beings A nd guard their ow n m inds, This is difficult to m aster [even] by the intelligent Therefore, it is called “Difficult to M aster.” [This bhúm i is so called] because it is ta u g h t th at [bodhisattvas on it] per form tw o activities—m aking efforts in m atu rin g sentient beings and their ow n m inds not becom ing afflicted th ro u g h the w rong practices o f these [beings] O n the sixth one, [the text says]: Since sam sara and nirvana Are both faced here, It is said to be “the Bhúmi of Facing,” W hich is based on the pàram ità of prajñá [This bhúm i is so called] because it is taught that, based on the mother, [bodhisattvas] face the equality o f samsara and nirvana—not abiding in either [samsaric] existence or peace O n the seventh one, [the text says]: Due to being joined with the path of single progress, It is held to be the bh úm i G one Afar [This bh úm i is so called] because it is taught th a t [bodhisattvas], throu gh being seamlessly connected w ith the path o f single progress (the eighth bhúm i), {182} have reached the end of the training o f applying themselves w ith effort O n the eighth one, [the text says]: Translations: The General Topics 183 Since it is un m o ved b y the two discrim inations, It is nam ed “T he Im m ovable O ne.” It is taught th a t [bodhisattvas on th is bhum i] are no t m oved by th e d is crim inations o f m aking efforts tow ard b oth characteristics and w hat lacks characteristics O n the ninth one, [the text says]: The suprem e m in d o f perfectly discrim inating awareness Is the bh u m i that is The Excellent One O n th e tenth one, [the text says]: The two th at are like clouds pervade the space[like] dharm a Therefore, it is the D harm a Cloud It is the cloud o f d h arm a because the clouds o f sam adhis and dharanls p er vade the skylike foundation o f attainm ent.400 The purifications o f these bhum is are explained in the passages [of the Abhisam ayalam kdra starting with line I.48c]: Intention, beneficial th in g s , A concise explanation of the twelve qualities o f abstinence (which are explained in the context o f the fourth purification o f the fourth bhum i) has two p arts— (a) [explaining] each subdivision and (b) explaining the collective term a) Three [of these twelve are in term s of] alms; three, [in term s of] d harm a robes; and six, in term s o f bedding (1) As the rem edy fo r being attached to fine food, th ro u g h eating just w hatever one receives in households w ith which one is acquainted, one is content with w hatever [alms] one receives Also, having done ones [begging] ro u n d in due order from household to household and having taken [w hatever one receives], one eats w hatever one has obtained and does not go to [those households] that are com m ended, thinking, “From this household I will get as m u c h food as I like.” T his m ean s to one s b eg ging rounds progressively [from one h ousehold to an o th er w ithout selecting] If these two are taken as subdivisions, the qualities o f abstinence are thirteen and when they are not taken as subdivisions, [those qualities] are twelve {183} (2)—(3) As the remedies for being attached to a lot o f food, one is a singleseater, w ho eats [only] while sitting on one seat and does no t [eat] after having stood up from it Also, after having sat dow n in order to eat, one does not eat until one has taken the entire am ount o f food that will sustain o n es life [for a ... any h undreds of quintillions o f jewels O n the third one, being heroes who [wear] a rm o r and hold [weapons] in their hands, they overcom e all opponents On th e fourth one, th e four w in d... Also, having done ones [begging] ro u n d in due order from household to household and having taken [w hatever one receives], one eats w hatever one has obtained and does not go to [those households]... hat about [the fact of m ind] not being associated w ith the five obscurations (such as sleep) from [the level of] heat onw ard?” There is no flaw because there are two [kinds of] sleep? ?the afflicting