འཕགས་པ་གསར་འད་དམ་པ་མད་སྡའ་དབང་པའ་རྒྱལ་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 87

87

“The fifth bhūmi is called Difficult Training because the method of meditation and the supreme wisdom are difficult to master, and the kleśas that are difficult to subjugate through the paths of seeing and meditation have been subjugated.

“The sixth bhūmi is called Manifested because there is the manifestation of the absence of obstruction from composite phenomena, and the manifestation of all featureless mentation.

“The seventh bhūmi is called Gone Far because there is a long, continuous meditation in liberated samādhi, because of there being no obstacles to stainless qualities and because of featureless mentation.

“The eighth bhūmi is called Unwavering because, through attainment of the mastery of featureless mentation, the kleśas are unable to cause instability.

“The ninth bhūmi is called Perfect Understanding because, through the mastery of teaching the Dharma in all its aspects, there are no transgressions and there is the attainment of unimpeded, vast understanding.

“The tenth bhūmi is called Cloud of Dharma because the Dharma body is like the sky covered by the clouds of great wisdom.

“Noble one, the first bhūmi is obscured by these two kinds of ignorance: the ignorance of attachment to the features of phenomena and individuals, and the ignorance of being terrified by the torments of saṃsāra and the lower realms.

“The second bhūmi is obscured by these two kinds of ignorance: the ignorance of the delusion of subtle downfalls, and the ignorance that gives rise to various kinds of actions and conduct.

“The third bhūmi is obscured by these two kinds of ignorance: the ignorance of wishing to attain what has not been attained, and ignorance concerning attaining the supreme, sublime power of retention.

“The fourth bhūmi is obscured by these two kinds of ignorance: the ignorance of craving for the delight of resting in meditation, and the ignorance of craving for pure Dharma.

“The fifth bhūmi is obscured by these two kinds of ignorance: the ignorance of being saddened by saṃsāra, and the ignorance of exerting oneself for nirvāṇa.