Part 4 - The Fourth Stage named Arcismati

[A] Bodhisattva Vajragarbha said: The Bodhisattva, Oh! sons of the Conqueror, who has well purified the light (of his knowledge) in the third Bodhisattva stage enters into the fourth stage. He enters into the fourth stage with ten entries into the light of the doctrine. Which are the Namely, with entrance to the light through investigation of the realms of beings, the world, elements, space, the consciousness, desire, form, formlessness, the lofty-minded aspiration, and of inclinations of the magnanimous intention. With these ten entries to the light of the ten? 424 doctrine he enters into (the fourth stage). from 424 cf. By entry into the light through investigation of the realms of the freedom gross mind and magnanimous mind.

242 By [B] "Here, Oh! you sons of the Conqueror, as soon as a Bodhisattva attains the Bodhisattva-stage (called) Brilliance, he is born in the Tathagata's family so as to obtain the qualities of the nature of that family, with his ten qualities that develop and mature knowledge. which ten qualities? By the irreversible intention, by approaching the uninterrupted confidence and devotion towards the Three Treasures (=Buddha, Dhamma and Sangha), by investigation of the origination and extinction of conditioned things, by investigation of non-origination of self-nature (of things), by investigation of the formation and disintegration of worlds, by investigation of coming into existence due to acts, by investigation in transmigration and Nirvana, by investigation in living beings, realm and act, by investigation regarding past and future, and by investigation in non-existence and non-annihilation. With these ten qualities which (develop and) mature knowledge, Oh! sons of the Conqueror, a Bodhisattva grows up in the Tathagata's family in order to obtain the qualities which are of the nature of that family. [C] Indeed, Oh! honorable sons of the Conqueror, a Bodhisattva who stands in this Bodhisattva stage (called) Brilliance abides an observer of the body in the inner body vigorously, with awareness and mindfulness, rejecting worldly desire and dejection. He does the same to the outer body, the internal and external body; to the internal feelings, to the external feelings, to the internal and external feelings; and to internal mind, to the external mind, and to the internal and external mind. He

243 carries on examination of internal phenomena, precisely aware and mindful, getting rid of worldly desire and dejection. He carries on examination of internal and external phenomena, precisely aware and mindful, getting rid of worldly desire and dejection. 425 He generates the wish, endeavours, applies the energy, activates (his) mind, and vows rightly in order not to produce the bad and unwholesome things that have not yet arisen; in order to get rid of the bad and unwholesome things which are already produced; in order to produce the wholesome things which are not yet produced; and in order to preserve, not to lose, to make wide, to increase, to exercise, and to fulfill the wholesome things which are already produced.' 426 425 Digha Nikaya II. 83, 290; III. 101, 127, 221; Majjhima Nikaya I. 56, 339; II. 11, etc.; Anguttara-Nikaya II, 218; III, 12, etc.; Dhammasangani 358; Visuddhimagga of Buddhaghosa-acariya III. etc.; Mahavyutpatti 952-956; Bodhisattvabhumi 259.21; etc. This paragraph explains the four applications of Smrtyupasthanas (or Satipatthanas in Pali). The four Smrtyupasthanas, meaning 'foundations of Mindfulness,' literally 'Awareness of Mindfulness,' are Contemplation of Body (kaya), Feeling or Sensation (vedana), Mind (citta), and Mind-object or Phenomena (dhamma). A detailed treatment of this subject is given in the two Satipatthana-Suttas (Digha Nikaya 22; Majjhima Nikaya 10). It is so important for the practice of Buddhist mental culture proclaim the that we have the words at the start, as well as at the conclusion, "The only way that leads to the attainment of purity, to the overcoming of sorrow and lamentation, to the end of pain and grief, to the entering into the right path, and to the realization of Nibbana is the practice of the four Foundations of Mindfulness." 426 Anguttara-Nikaya IV. 13; 14; Mahavyutpatti 957-961. etc. This is the explanation of the Four

244 He develops the element (cause) of supernatural power of the Wish, provided with concentration and exertion, depended on the detachment, based on dispassion, based relinquishment. the extinction, and fulfilled towards He develops the elements of supernatural power of Energy, Mind and Investigation, provided with concentration and exertion, depended on the detachment, based on the dispassion, based on the extinction, and fulfilled towards relinquishment. 427 He develops the Faculty of Faith, of Energy, of Mindfulness, of Concentration, and of 428 Intuitive Wisdom, depended on the detachment, (as above). He develops the Mental Power of Faith, of Energy, of Mindfulness, of Prahanas (or Padhanas in Pali), meaning 'abandonments' or 'efforts.' They are (1) the effort to Avoid (samvara-padhana) unwholesome stages, such as evil thoughts, etc.; (2) the effort to Overcome (pahana-padhana) unwholesome states; (3) the effort to Develop (bhavana-padhana) wholesome states, such as the seven elements of Enlightenment; and (4) the effort to Maintain (anurakkhana-padhana) the wholesome states. 427 Majjhima Nikaya I. 34; Anguttara-Nikaya III. 425: These are the rddhipadas, the elements or bases of supernatural power. They are (1) chanda-, (2) citta-, (3) virya-, and (4) mimansa-. They stand for determination in respect of concentration, purpose, will, thoughts, and investigation. Prajna-. 428 These are the five Indriyas, viz., Sraddha-, Virya-, Smrti-, Samadhi-, and

245 429 Concentration, and of Intuitive Wisdom, based on the detachment, (as above). He develops the Factors of Enlightenment of Mindfulness, of Investigation of Dhamma, of Energy, of Joy, of Tranquillity, of Concentration, and of Equanimity, 430 based on the detachment, (as above). He develops the right View, the right Thought, the right Speech, the right Action, the right Livelihood, the right Effort, the right Mindfulness, and 431 the right Concentration, based on the detachment, (as above). [D] And all this is due to concern for all the living beings, due to support of the accomplishment of the former vows, due to being led by the great compassion, due to possession of the great friendliness, due to acquiring the Omniscience, due to being engaged in the full accomplishment of the creation and decoration of Buddha Realm, due to accomplishment of the completion of the powers, expertise, unique qualities of the Buddha, major characteristic marks, minor characteristic marks, sound and voice of Tathagata, due to searching for more and more superior doctrine, due to following what is learned of the emancipation through the profound doctrine of Buddhas, and due to examining the great 429 430 These are the five balas or powers. These are the seven Bojjhangas or the elements (or factors) of Enlightenment. For details see the fourth stage in chapter II, 'Summary of the Ten Stages,' of this thesis. 431 These are the eight factors of Right Path. These, along with the above six, are the Bodhipaksyadharmas or Bodhipakkhiyadhammas.

power of skill in means. 246 [E] Again indeed, Oh! sons of the Conqueror, the Bodhisattva who stands in this Bodhisattva stage (called) Brilliance, is freed from all points of attachment to what is raised, initiated and treated as treasure by attachment to the belief in individuality 433 as foremost; and by the erroneous insistence upon Self, Being, Life, Growth (lit. nourishing principle), Individuality, Aggregates, Realm, and the Sense-Organs. [F] He abandons absolutely altogether all the acts which should not be done, condemned by the Perfectly Enlightened Ones, and accompanied by defilements. And he takes and engages himself in the acts which should be done, praised by the Perfectly Enlightened Ones, and suitable to the necessary preparation for the Path to Enlightenment. [G] The more he practises increasingly for the attainment of the (Eight) Factors of the Noble Path accomplished by the skill in means and the intuitive wisdom, the more he becomes of tender mind, of mild mind, 432 Anguttara-Nikaya IV. 67, 68; X. 13; Digha Nikaya 33, etc. Satkayadrsti meaning 'the false belief in individuality' is the first of the ten Fetters (samyojana). The ten Fetters are:- (1) Personality-belief (sakkaya-ditthi), (2) Skeptical doubt (vicikiccha), (3) Clinging to mere rules and ritual (silabbata-paramasa), (4) Sensuous craving (kama-raga), (5) Ill-will (vyapada), (6) Craving for fine-material existence (rupa-raga), (7) Craving for immaterial existence (arupa-raga), (8) Conceit (mana), (9) Restlessness (uddhacca), and (10) Ignorance (avijja). cf. The Chinese versions have rendered this word into (Sdh. Translated by Bodhiruci ) which means 'possessed belief in body (as real).'

247 of pliable mind, of well-being mind, happiness-bringing mind, of pure mind, of mind searching for more and more excellence, of mind desirous for excellent knowledge, of mind which (inclined to) rescue all the worldly. people, of respectful and obedient mind for the preceptor, and of mind practising the doctrine as he has heard. 433 [H] He also becomes grateful, appreciative of what has been done, extremely courageous, easy to live with, honest, gentle, uncomplicated, without deceit or conceit, easy to talk to, skilful in grasping the speaker's meaning. Thus he is endowed with patience, self-control and tranquillity, and he, thus provided with patience, self-control and calmness, contemplates the elements of the Path to purify the higher stages with unremitting and not afflicted effort. (I) He has non-regressing effort, immense effort, endless effort, non-destructible effort, effort in blazing effort, unequaled effort, developing all beings to maturity, effort in discerning what are the 433 Pradaksina-grahin or padakkhinaggahi (in Pali) occurs only once here in this stage (4 th [H]), and rendered into in the Sdh. and Translated by Bodhiruci (Glossary of the Sanskrit, Tibetan, Mongolian and Chinese versions of the Dashabhumika-sutra p.122), which means 'well grasping the teaching and preaching.' M. Honda, however, translated it as 'a holder of circumambulating salutation' in his Annoted Translation of the Dasabhumika Sutra, by Megumu Honda, (Yoshihama, Japan), revised by Prof. Dr. Johannes Rahder, (New Haven, Conn. U.S.A ), in the Shata-Pitaka Series, vol. 74. New Delhi, 1968. He might have confused this word with 'pradaksini-krtya' that occurs in 10 th stage [D] and [E]. According to Buddhist Hybrid Sanskrit Grammar and Dictionary (p.379) it means 'skilfully or successfully 'grasping,' 'learning well.' According to the context, it is clear that it means '(he becomes) skilful in grasping the speaker's meaning.' 'A holder of circumambulating salutation' does not fit to the context.

248 principles and what are not the principles. [J] His mentality (lit. the region of his intention) becomes more and more purified; his prevailing will (lit. the region of his resolute intention) does not die out; the region of his confidential faith blazes; the increase of his fundamental merits is produced; his impurity caused by worldly stains goes away; all his doubts, wrong thoughts and uncertainties are destroyed; and his inclination towards desirelessness is fulfilled. He attains gladness and alleviation (of pain). He comes into the presence of the sustaining power of Tathagata, and he attains the immeasurable intention (will). [K] To the Bodhisattva who stands in this Bodhisattva stage (called) Brilliance, many Buddhas come to appear.. [N] in the third stage until). ... (same as section And he is according to his application. 434 mostly guided by the instruction of those Tathagatas. His will, determination, zealous application, and equanimity are further purified. The Bodhisattva who stands in this Bodhisattva stage (called) Brilliance, being abide in purity of his will, determination, zealous application, and equanimity, is sustained for many world ages.... (see section [EE] in the second stage)... many hundred thousand of world ages. And his 434 cf. M. Honda, in his Annoted Translation of the Dasabhumika Sutra, by Megumu Honda, (Yoshihama, Japan), revised by Prof. Dr. Johannes Rahder, (New Haven, Conn. U.S.A ), in the Shata-Pitaka Series, vol. 74. New Delhi, 1968. , translates it as 'The equality of his intention, resolute intention and confidential faith is purified in specially high degree' (Tasya bhuyasya matraya asayadhyasayadhimuttisamata visudhyati).

249 Just as, wholesome roots become well radiant and more and more splendid. Just as, Oh! sons of the Conqueror, the gold which is turned into an ornament by a skilful goldsmith becomes invincible by other pieces of gold which are not turned into ornaments. The same way, Oh! sons of the Conqueror, these wholesome roots of the Bodhisattva who stands on this Bodhisattva stage (called) Brilliance, become invincible by wholesome roots of other Bodhisattvas who are standing on lower stages. Oh! sons of the Conqueror, a Mani-jewel in which lustre is created, which (emits) a circle of purified rays, which is kept in light, becomes unsurpassable even by other many clusters of jewels having purified splendor. The Mani-jewel has its lustre not destructible by all the wind and showers of water. Just so, Oh! sons of the Conqueror, a Bodhisattva who stands on this Boshisattva stage (called) Brilliance, becomes invincible by other Bodhisattvas who stand on lower stages and his knowledge cannot be destroyed by action of all the evils or the defilements. For him Samanarthata (cooperation) is the most excellent among the four Sangrahavastus, the Viryaparamita (Perfection of Energy) is the most excellent among the ten Perfections, but it does not mean that he does not practise the others. He practises it according to his power and application. Here, Oh! sons of the Conqueror, the fourth Bodhisattva stage named Brilliance is shown in short. A Bodhisattva who stands on this stage mostly becomes Suyama, the king of gods, being successful and powerful to remove the heretical belief in a real personality

250 of living beings and skilful in placing living beings upon the right view, whatever act (the rest is identical with the sentences in section [P] of the third stage until the end of third stage, but here one should read 'hundred million' for 'hundred thousand.')