Stage 3: Prabhakari Bhumi

The third stage in the career of the Bodhisattva's gradual development is the Prabhakari bhumi. 136 It is a bhumi which diffuses the great great light of the doctrine proceeding upwards for gaining Buddhahood. Entering into this bhumi it is essential to develop ten Cittasayas or the mental dispositions: the pure (suddha), firm (sthira), dispassionate (nirvid), non-attached (aviraga), non-returning (avinivrta), strong (drdha), energetic (uttapta), ambitious (atrpta), noble (udara), and 135 Dasabhumika-Sutra p.18: Te asmabhi paramasukhe sarvaniketavigame pratistapayitavya yaduta sarvavaranaprahananirvane. 136 M.S.AI. XXI. 33: Mahadharmavabhasasya karanacca prabhakari. It explains that this is so called because a Bodhisattva diffuses the great light of Doctrine among the living beings.

74 magnanimous (mahatmya) mental disposition. After developing these ten mental dispositions, the Bodhisattva who has completed the second stage, enters into the third stage of development known as Prabhakari. A Bodhisattva in this stage realizes that all the beings and constituted things are impermanent, subject to suffering, have momentary origin and decay, without beginning and end, and subject to dependent origination. They are sources of manifold sufferings only. He realizes 137 138 that all existences are burning with the fire of passion, hatred and folly. Realizing misery and despair as issuing from attachment to Samskaras, he applies his mind to the attainment of the knowledge of Tathagata 139 which is incomparable, and delivers all beings from worldly miseries. He then develops ten more cittasayas which serve as the refuge for the deliverance of the helpless; of the poor; of those inflamed by the fire of passion, malice and delusion; of those confined within the prison of worldly existence; of those subject to hypnosis of evil passions; of those incapable of discrimination; of those destitute of good resolve; of those distracted from Buddha's discipline; of those subject to the cycle of transmigration; 137 Dasabhumika-Sutra p. 19: ...anityatam ca sarvasaiskaragatasya yathabhutai pratyaveksate, duhkhatam ca asubhtam ca ... sarvasamskaragatasya pratyaveksate. 138 Mahavastu vol. I. p.110. According to the Mahavastu , a Bodhisattva develops this state of mind in the fifth bhumi. 139 Dasabhumika-Sutra p.19.

75 and of those deprived of the means of emancipation. 140 Realizing this state of things, the Bodhisattva again resolves to rescue beings and strive for their benefit. He ponders upon the ways and means calculated to rescue them from their boundless afflictions and to establish them on the path of Nirvana. He reaches the conclusion that it is possible only by Unobstructed Knowledge of Salvation (anavaranavimoksajnanasthanat) for the achievement of the final goal. He observes that it is not attainable merely by hearing, but practising the dharma is also essential. Therefore, he devotes himself night and day to the study and practice of the Scriptures and the teachings of the Buddha in order to gain perfect Knowledge and Wisdom. He turns his mind to engross himself with the dharma. 141 He resolves to sacrifice all earthly wealth and enjoyment, and undergo all sorts of hardships." 142 He now sees that mere purification in speech and 140 ibid. p. 19: sattvanam antike dasa cittasayan upasthapayati... Yad uta anathatranapratisaranacittasayatam ca ... etc. 141 ibid. p.20: dharmaramo dharmarato dharmapratisarano dharmanimno dharmapravano dharmapragbharo dharmaparayano dharmalayano dharmatrano dharmanudharmacari. 142 cf. Mahavastu I, pp.91-5: For 'Eka gatha subhasita,' a Bodhisattva is prepared to sacrifice even his own life. This is followed by an enumeration of the evils, for which a Bodhisattva may retrogress.

76 action would not be sufficient and that he must practise the dharmas and anudharmas. He practises and acquires the four dhyanas, 144 the four 145 146 non-material samapattis, the four brahmaviharas¹ and the five abhijnas. 147 He sees many Buddhas, hears their discourses, and follows their paths. He is free from the four Asravas of Kamasrava, Rupasrava, Bhavasrava, and Avidyasrava. 148 He gets rid of Raga, Dvesa and Moha. The polluting factors of mind are purified and he develops the forbearance 143 Dasabhumika-Sutra p.20: Dharmanudhrmapratipattya ime buddhadhrma anugantavya na kevalam vakkarmaparisuddhayati. 144 ibid. p.20: Savitarkam savicaram vivekajam pritisukham prathamam dhyanam upsampadya viharati.... caturtham dhyanam upasampadya viharati. 145 They are the stage of infiniteness of ether or empty space (akasanantyayatana), of consciousness (vijnananantyayatana), of nothingness (akimcanyanantyatana), and stage of neither the existence of consciousness nor unconsciousness (naivasamjnasamjnayatana). 146 They are maitri, karuna, mudita, and upeksa. 147 They are rddhividha (power of performing miracles), divyasrotra (supernatural power of hearing), paracittajnana (power of reading the thoughts of others), purvenivasanusmarana (power of remembering former births) and divyacaksu (supernatural power of vision). 148 In Pali tradition, the four asavas are kamasava, bhavasava, ditthasava, and avijjasava. For a detailed account, see Encyclopaedia of Buddhism II, p.202 ff.

77 with gentleness, sweetness without hindrance, non-anger, non-agitation, non-covetousness, non-elation and non-depression, non-desire and nonmysteriousness. 149 Of the four Samgrahavastus, he cultivates Arthacarya to a great measure. Out of the ten Paramitas, he develops Ksantiparamita which means the Perfection of forbearance. The Bodhisattva who has attained this third stage, namely, the Prabhakari (Luminous) Stage, becomes more powerful, equal to the rank of Indra, the supreme lord of all gods. He provides all creatures with ways and means conducive to their deliverance from the mire of sensual desire. He attains hundreds thousands mystic contemplations in a moment. He is now gradually getting closer to the attainment of the goal, i.e., the Buddhahood.