Introduction

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.

Mahayana Texts

Various Mahayana texts discuss the stages of the path in varying detail and order. For this ninth 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.

In the Dasa Bhumika Sutra, a Bodhisattva is compared to gold in each stage, which is purified more and more by being heated in the goldsmith's fire until it is at last made into an ornament to be worn around the neck of a powerful wheel-turning monarch (cakravartin). The bodhisattva's splendor is likened to the light of the moon and the sun. In each subsequent stage, a Bodhisattva's glory and power (prabhava) increase a hundred-fold, a thousand-fold, a million-fold, and so on.

I’ve also consulted the abhidharma-samuccaya text of Asanga, the prajna-paramita abhi-samaya-lankara, the Mahavastu, and 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.

In this article, I’ll cover the seventh stage of the 10 Stages of the Mahayana Bodhisattva Path.

The Bodhisattva’s practice to be Unestablished in either Samsara or Nirvana.

Subhuti: The perfection of wisdom of the Bodhisattvas, the great beings, O Buddha, is not grasped at on the shore this side [of samsara], or on the shore beyond [of nirvana], or in between the two.

The Buddha: Because of its absolute purity, Subhuti.

Subhuti: For what reason is the perfection of wisdom of the Bodhisattvas, the great beings, not grasped at on the shore this side [of samsara], or on the shore beyond [of nirvana], or in between the two?

The Buddha: Because of its absolute purity, Subhuti, on account of the fact that all dharmas are the same in the three periods of time.

Summary

Stage 7. The Going Far stage (duramgama bhumi)

The seventh stage is considered Going Far, as the Bodhisattva works on developing many aspects on the path: attainment of great compassion (karuna) for all sentient beings, full understanding of the five aggregates of the body and mind (skandha), great development of the aspiration for Enlightenment (bodhicitta), excellence in the perfection of energy, and the ability to convince non-Mahayana followers to switch to the Mahayana path through skillful and expedient means (upaya-kausalya paramita) and lead them onwards to Enlightenment.

In detail

The seventh stage is called durangama, because in this stage the Bodhisattva reaches the end of the practice by means of the single path (ekayana-patha). This stage is considered the stage that is devoid of signs (animittacari).

Various types / levels of ignorance have been purified in the first six 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.

A Bodhisattva, after completing the bodhisattva-path of the first six stages, now enters into the seventh stage. He starts practicing a different and superior part aided by the ten kinds of knowledge of skillful means (upaya-prajna). There are two parts to each of the ten kinds of knowledge or activities of the bodhisattva, the first part being the actual skillful means, and the second being the skillful means adopted by him for the sake of ordinary sentient beings.

The ten types of skillful means are as follows, the Bodhisattva:

Practitioners in the seventh stage are proficient in concentration on emptiness, wishlessness, and signlessness; enter into selflessness and transcend ideas of personality; yet still accumulate virtue and knowledge and do not give up practicing infinite kindness, compassion, joy, and equanimity. They detach from the world yet work to beautify the world; whereas practitioners arrive at extinction in the sixth stage, in the seventh stage they plunge into extinction and emerge from it in each mental instant, without being overcome by extinction. They live in the world by will-power for the sake of others, without being stained by the ills of the world; they become calm and serene, yet they can be passionate as an expedient without, however, becoming inflamed by passion.

Furthermore, in the seventh stage, twenty dharmas do not manifest in the mind of a Bodhisattva:

A Bodhisattva does not depend on [identify with]:

A Bodhisattva does not settle down in [identify with]:

A Bodhisattva does not take refuge in [the view of]:

A Bodhisattva has:

The Mahayana-sutralankara explains that this stage is so called because it leads to the end of the only Way, to the consummation of the discipline. A Bodhisattva now acquires great wisdom in the choice of skillful means for helping others. He understands that all the Buddhas are of the same nature with their spiritual dharma body (dharmakaya). He participates in the infinite attributes of the Buddhas, and sees their multifarious physical bodies. He discerns the thoughts and feelings of others. He practices all the ten perfections every moment. This stage witnesses the complete fulfillment of the practical aspects of a bodhisattva's discipline, and now he begins to attach more importance to its meditative and metaphysical aspects. He has conquered all the passions and sins and is free from them. His thoughts, words and deeds are pure, and he is in possession of all the factors of Enlightenment. His work is effortless and without ulterior motive. He transcends the lower wisdom of the Non-Mahayana path. He attains emancipation, but does not realize [holds off on] personal nirvana. He enters the great ocean of Buddha-knowledge.

In the next article, I’ll be discussing The Eighth Stage of the Mahayana Bodhisattva Path in full detail.

References for research:

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