The Avatamsaka Realm: The Unfolding of the Four-stage Training (II)

When we engage in the Bodhisattva path, the Four-stage Training alone is not sufficient; we must further consolidate our resolve through the Ten Faiths, Ten Abidances, Ten Conducts, Ten Dedications, and Ten Grounds (bhumis), so that the mind does not regress. The Ten Faiths refer to firmly establishing our faith in the Three Jewels. Through this, our Dharma practice does not remain superficial or perfunctory; rather, we develop deep faith in the Dharma taught by the Buddha, faithfully accepting and applying it into practice. We strengthen the confidence that we are heirs of the Buddha, endowed with the genetics of a Bodhisattva, and from this conviction bodhicitta naturally arises.

The Ten Abidances mean abiding securely in faith in the Three Jewels while gradually uncover the mind through contemplation in daily life, uncovering the original face, and thereby actualizing our intrinsic potential. The Ten Conducts involve consistently training and refining ourselves through the people, matters, and circumstances of everyday life, so that the wisdom of emptiness is continuously deepened. The Ten Dedications consist of offering and sharing everything we have learned and all the aspirations with others—not seeking benefit for oneself alone, but extending it to immeasurable sentient beings. Thus, from the Ten Faiths, Ten Abidances, Ten Conducts, and Ten Dedications, one proceeds to the Ten Grounds, and through the Ten Grounds one enters the dharmadhatu.

Beginning with the first bhumi, Perfect Joy, generosity is practiced with delight, to the point that one joyfully offers one’s entire life, cultivating generosity that brings joy to all Buddhas and sentient beings. Next is the second bhumi, Immaculate, in which the mind is focused on ethical discipline; through pure discipline one is freed from defilements, bodhicitta is further stabilized, and body and mind become purified. Thereafter, at the third bhumi, the Luminous, one gradually transforms habitual tendencies. As these habits are eliminated, the innate luminosity naturally manifests. “Luminous” here signifies the continuous giving of benefit upon others, such that those who encounter such an individual spontaneously give rise to joy and purity of mind.

When ethical discipline is well observed, pure wisdom arises, leading to the fourth bhumi, the Radiant. This wisdom is likened to a flame that clearly recognizes the causes of sentient beings’ afflictive suffering and burns away all afflictions, tirelessly benefiting beings through diligent effort. Upon reaching the fifth bhumi, Hard to Conquer, one becomes capable of resolving complex interpersonal and situational difficulties. Because wisdom has been cultivated in the previous bhumis, the Luminous and the Radiant, many obstacles can be overcome, while inner demonic obstructions are subdued. One relinquishes clinging and duality, confronting all hindrances with compassion and wisdom, and guiding even the stubborn beings to be liberated.

At the sixth bhumi, the Clearly Manifest, having already resolved many difficulties in the preceding stage, innate prajna wisdom and compassion naturally manifest unobstructedly. Once wisdom and compassion have fully emerged at this stage, one is able, within the Bodhisattva path, to engage effortlessly and continuously in benefiting sentient beings over the long term—this is the seventh bhumi, the Far Progressed. Although one can sustain altruistic activity over extended periods, there may still be moments of advance and regression; therefore, only upon reaching the eighth bhumi, the Immovable, does one truly become unwavering and irreversible, always engaged in enlightened activity without the slightest regression.

At the ninth bhumi, the Perfect Intellect, bodhicitta has fully matured. Benefiting sentient beings has become spontaneous, and the wisdom of virtuous qualities arises spontaneously, without contrivance. In daily life and in one’s perspectives, wisdom gives rise only to virtuous states and never to non-virtuous ones. This virtuous wisdom increases ceaselessly, like a spring that never runs dry. Consequently, at the ninth bhumi, one naturally forms harmonious connections with others, and those guided toward liberation are numerous. At the tenth bhumi, the Cloud of Dharma, all places become receptive audiences. When one teaches the Dharma, all sentient beings listen with joy and delight. The Cloud of Dharma signifies the capacity to teach the Dharma universally, with sentient beings gathering like clouds to hear the teachings, and a natural power of eloquence arising effortlessly.

Therefore, at present we must cultivate bodhicitta ground by ground. To practice the Buddhadharma is to study and practice it through to completion; one must never waver or shift course. Each bhumi constitutes a distinct focus of training, and each must be cultivated deeply and thoroughly. Gradually, one perfects and stabilizes the Ten Grounds (bhumis), using one’s own life—through life after life—to lead sentient beings toward buddhahood. This is the meaning of engendering bodhicitta. With such bodhicitta, there is no fear of samsara; to remain within samsara together is precisely to liberate sentient beings and lead them to buddhahood.