འཕགས་པ་དགངས་པ་ངས་པར་འགྲལ་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 93

93

in this regard, a bodhisattva who has cultivated for immeasurable time possesses wholesome qualities such as generosity, and although afflictions still arise in them and they cannot overcome them, but rather are overcome by them — namely, those who have entered lesser and middling conviction on the stage of conduct through conviction (adhimukticaryābhūmi) — that is called 'pāramitā'. Furthermore, possessing those very wholesome qualities cultivated even further for immeasurable time, afflictions still arise, but they overcome them and are not overcome by them — namely, from the first bhūmi onward — that is called 'near-pāramitā'. Furthermore, possessing those very wholesome qualities intensely cultivated for immeasurable time, so that they have become of a nature where afflictions do not arise at all in any way — namely, from the eighth bhūmi onward — that is called 'great pāramitā'." "Bhagavān, on those bhūmis, how many kinds of dormant tendencies (anuśaya) of affliction are there?" "Avalokiteśvara, there are three kinds. Avalokiteśvara, the destruction of companions is as follows: on the five bhūmis, the companion of innate afflictions, namely the arising of non-innate afflictions, does not exist for them at that time; therefore, it is called the 'destruction of companions'. A weakened dormant tendency is as follows: because on the sixth and seventh bhūmis only subtle aspects arise, and their arising is suppressed by cultivation. A subtle dormant tendency is as follows: because on the eighth bhūmi and those above it, afflictions do not arise at all in any way, and there remains only the cognitive obscuration (jñeyāvaraṇa)." "Bhagavān, by the abandonment of how many kinds of dauṣṭhulya are those dormant tendencies differentiated?" "Avalokiteśvara, by three kinds: by abandoning dauṣṭhulya that is like being on the epidermis, the first and second are differentiated. Abandoning that which is like being in the flesh