<p><center><h1>The Fourth Stage</h1></center></p>

<p><center><h3>Part 6 </h3></center></p>

<p><center><strong>Introduction</strong></center></p>
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<p>Stages of the Mahayana Bodhisattva Path are similar to the Theravada idea of the Noble Eight-fold Path, although not the same in the order of the stages, as well as the aim of the various stages that comprise the total trajectory that the Bodhisattva has to traverse. The idea of the Bodhisattva path is linked to the idea of bodhicitta, the aspiration of becoming enlightened, and this aim is for the benefit of all sentient beings—when compared to the Arahant idea it is distinguished by the fact, that the Bodhisattva holds off on attaining final non-returning Nirvana until all sentient beings are brought along the journey of the Bodhisattva path towards enlightenment.</p>

<p><center><strong>Resources</strong></center></p>
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<p>Various Mahayana texts discuss the stages of the path in varying detail and order. For this sixth article in the series, I’ve mainly followed the stages of the Path as explained in the Dasa Bhumika Sutra. Dasa bhumika in Sanskrit means ten stages. Prior to these ten stages, and similar to how the Theravada Eight-fold Path had the gotrabhu (becoming of the lineage), some texts define two preliminary stages that were explained in Part 1 of this series.</p>

<p>I’ve also consulted the abhidharmsamuccaya text of Asanga and the prajna-paramita abhi-samaya-lankara, that provide additional information for the stages, as well as the Mahayana-sutralamkara text. The Avatamsaka Sutra (Flower Ornament Scripture) has great details on the 10 stages of the path as well, including the Gandavyuha commentary. For cross-reference purposes I’ve used the yogacarabhumi text, which incorporates the bodhisattva stages into an even greater 17 stages, to verify Sanskrit terminology.</p>

<p><i>In this article, I’ll cover the fourth stage of the 10 Stages of the Mahayana Bodhisattva Path.</i></p>

<p><strong>‘Lesser’ and ‘Greater’ Vehicles explained by the Buddha:</strong></p>
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<p>Some people asked why there are different vehicles—like Mahayana, Theravada, and Vajrayana—and why one is considered greater by some, or better even, than the other vehicles. In the samdhinirmochana sutra, a Mahayana text, a valuable lesson on this subject is given. I’d like to begin with this, while explaining the fourth stage of the Mahayana Bodhisattva path, as the fourth stage is the first stage that has it’s emphasis on purifying and perfecting insight.</p>

<p><i>Avalokiteshvara asked the Buddha, “You say the vehicle of disciples (Sravakayana) and the great vehicle (Mahayana) are just one vehicle. What is the secret meaning behind this?”</i></p>

<p><strong>The Buddha replied,</strong></p>
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<p><i>“In the vehicle of disciples, I explain the nature of various things, such as the five aggregates, the inner six sense faculties, the outer six sense objects, and so on. In the great vehicle, I say those things are of one and the same nature of reality, with one and the same innermost meaning.</i></p>

<p><h3>Therefore I do not say the vehicles are different.”</h3></p>

<p><i>“Yet there may be those who develop a mistaken notion of the meaning according to the words, so that one vehicle is aggrandized and one is diminished. Such people also think the different principles of the vehicles are mutually contradictory, and they argue among themselves more and more.</i></p>

<p><strong>That is the secret meaning behind this.”</strong></p>
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<p><h3>To recapitulate, the Buddha spoke these verses to Avalokitesvara:</h3></p>
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<p><strong><i><div>“The contents of the stages, and what is to be cured,</div></i></strong>
<p><strong><i><div>“Higher developments, undertakings, and learning:</div></i></strong>
<p><strong><i><div>“Cultivating the will based on the great vehicle</div></i></strong>
<p><strong><i><div>“Expounded by Buddha results in great awakening.
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<p><strong><i><div>“I explain the variety of phenomena,</div></i></strong>
<p><strong><i><div>“And also say their innermost meaning is one,</div></i></strong>
<p><strong><i><div>“Whether in lower or higher vehicle;</div></i></strong>
<p><strong><i><div>“So I say the vehicles have no difference.</div></i></strong>
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<p><strong><i><div>“If you make up false literalist notions of the meaning,</div></i></strong>
<p><strong><i><div>“Aggrandizing or diminishing,</div></i></strong>
<p><strong><i><div>“Saying the greater and lesser vehicles are opposed,</div></i></strong>
<p><strong><i><div>“This ignorant interpretation produces [unnecessary] conflict.”</div></i></strong>
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<p><h3>Summary</h3></p>

<p><strong>Stage 4. The stage of Radiance (arcismati bhumi)</strong></p>
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<p>The fourth stage is called Radiance, but can also be described as Fiery Brilliance and Glowing Brightness due to the Bodhisattva’s perfection in energy (virya paramita). The Bodhisattva trains in acquiring virtues and practices defined as the 37 aids to enlightenment (bodhipaksiyadharma).</p>

<p><strong>In detail</strong></p>
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<p>After completing the first three stages, the Bodhisattva now starts the fourth type of purification and perfection. In the first stage, determination was purified, in the second stage discipline and moral virtue was purified, in the third stage concentration was purified, and now from the fourth stage </p>


<p>Various types / levels of ignorance have been purified in the first three stages, and in each subsequent stage the ignorance that is to be purified is more subtle and difficult to address than in the previous stage.</p>
<ul>
<p><li>In the first stage, the ignorance of clinging to person and things, and the ignorance of the defilement of wrong tendencies and actions have been purified.</li></p>
<p><li>In the second stage, the ignorance of minute errors and transgressions, and the ignorance of what various actions lead to have been purified.</li></p>
<p><li>In the third stage, the ignorance of greed, and the ignorance of complete mental control to retain what is learned have been purified.</li></p>
<p><li>In the fourth stage, the Bodhisattva will address the ignorance of attachment to attainments in concentration, and the ignorance of attachment to religion.</li></p>
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<p>In the fourth stage, a Bodhisattva becomes a member of the Buddha clan, by perfecting insight, exalted aspiration, great confidence in the Buddha’s teachings and the Sangha, clear comprehension of the arising and ceasing of afflictions, the emptiness nature of things in reality, the suffering in the duality of the world of existence, and of the karmic actions of sentient beings. In this stage the 37 aids to Enlightenment begin to shine due to purification and perfection of insight, and the radiance becomes more bright due to the perfection of one’s blazing intellect. The fourth stage is called the stage of blazing intellect, because the elements of enlightenment one attains in this stage burn out afflictions with knowledge like flames of fire.</p>
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<p>Practitioners attain this stage by entering into the brilliance of the Teaching through ten ways of contemplation: contemplation of the realms of beings, of the realms of the world, of the realms of phenomena and principles, of the realm of space, of the realm of consciousness, of the realm of desire, of the realm of form, of the realm of the formless, of the realm of high-minded devotion, and of the realm of inclinations of the exalted mind. Practitioners at this stage examine inner and outer phenomena with precise awareness, getting rid of worldly desire and dejection; they strive for the development, enhancement, and preservation of good states and for the lessening, elimination, and prevention of bad states. They also develop the bases of spiritual powers, the elements of the path to liberation, and the various branches of enlightenment.</p>

<p><strong>The Bodhisattva practices the following ten dharmas with strong determination, and does not abandon them:</strong></p>
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<div>1. He does not abandon the dwelling in the forest, i.e. he transcends the enlightenment of all the Disciples (sravakayana), and Solitary Buddhas (who do not teach).</div>
<div>2. His lack of wishes consists in that he does not wish even for enlightenment.</div>
<div>3. He has contentment, in that he does not put his mind even to the knowledge of all modes.</div>
<div>4. He does not abandon the austerity of the ascetic practices, that is his patient abiding in the deep dharmas which his meditation discloses to him.</div>
<div>5. His non-renunciation of moral training consists in the non-observation of all moral duties.</div>
<div>6. The loathing for sensuous qualities is the non-production of a sensuous thought.</div>
<div>7. The production of a thought connected with disgust consists in that he does not turn to any dharma.</div>
<div>8. His renunciation of all that is his consists in the absence of seizing on inward and outward dharmas.</div>
<div>9. The undistracted attitude of mind means that his thought does not get distracted in any of the foundations of conscious life.</div>
<div>10. The disregard for all things means the non-attention to all things.
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<p><strong>In the next article, I’ll be discussing The Fifth Stage of the Mahayana Bodhisattva Path in full detail.</strong></p>

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<p><center><a href="https://pixabay.com/">Pictures From Pixabay</a></center></p>
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<li><a href="https://steemit.com/health/@reddust/the-ten-stages-of-the-mahayana-bodhisattva-path">The Ten Stages of the Mahayana Bodhisattva Path-The Two Preliminary Stages-Part 1</a></center></li>
<li><a href="https://steemit.com/mindfulness/@reddust/596knf-the-ten-stages-of-the-mahayana-bodhisattva-path">The Ten Stages of the Mahayana Bodhisattva Path-The Two Preliminary Stages-Part 2</a></center></li>
<li><a href="https://steemit.com/mindfulness/@reddust/5hmnsj-the-ten-stages-of-the-mahayana-bodhisattva-path">The Ten Stages of the Mahayana Bodhisattva Path-The Two Preliminary Stages-Part 3</a></center></li>
<li><a href="https://steemit.com/mindfulness/@reddust/75ecav-the-ten-stages-of-the-mahayana-bodhisattva-path">The Ten Stages of the Mahayana Bodhisattva Path-The Two Preliminary Stages-Part 4</a></center></li>
<li><a href="https://steemit.com/mindfulness/@reddust/6yrgsp-the-ten-stages-of-the-mahayana-bodhisattva-path">The Ten Stages of the Mahayana Bodhisattva Path-The Two Preliminary Stages-Part 5</a></center></li>

<hr>
<li><a href="https://steemit.com/mindfulness/@reddust/the-deathless-in-buddhism">The Deathless In Buddhism</a></li>
<li><a href="https://steemit.com/mindfulness/@reddust/the-timeless-teaching">The "Timeless" Teaching-Being Beyond Temporality</a></li>
<hr>
<li><a href="https://steemit.com/mindfulness/@reddust/liberating-insight">The Nine Successive Cessations In buddhist Meditations - Part 1</a></li>
<li><a href="https://steemit.com/mindfulness/@reddust/7jqgph-liberating-insight">The Nine Successive Cessations In buddhist Meditations - Part 2</a></li>
<li><a href="https://steemit.com/mindfulness/@reddust/46fc62-liberating-insight">The Nine Successive Cessations In buddhist Meditations - Part 3</a></li>


<hr>
<li><a href="https://steemit.com/mindfulness/@reddust/the-twelve-links-of-dependent-origination">The Twelve Links Of Dependent Origination</a></li>
<hr>
<li><a href="https://steemit.com/mindfulness/@reddust/things-to-develop-and-things-to-avoid">THINGS to DEVELOP and THINGS to AVOID</a></li>
<hr>
<li><a href="https://steemit.com/mindfulness/@reddust/the-four-noble-truths-part-1">The First Noble Truth</a></li>
<li><a href="https://steemit.com/mindfulness/@reddust/the-four-noble-truths-the-second-noble-truth">The Second Noble Truth</a></li>
<li><a href="https://steemit.com/mindfulness/@reddust/the-four-noble-truths-the-third-noble-truth">The Third Noble Truth</a></li>
<li><a href="https://steemit.com/mindfulness/@reddust/the-four-noble-truths-the-fourth-noble-truth">The Fourth Noble Truth</a></li>
<hr>
<li><a href="https://steemit.com/meditation/@reddust/369cqu-the-buddhist-10-fold-path">10 Fold Path Series</a></li>
<hr>
<li><a href="https://steemit.com/health/@reddust/eating-meat-why-the-buddha-was-not-a-vegetarian">EATING MEAT — WHY THE BUDDHA WAS NOT A VEGETARIAN</a></li>
</ul>
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