The Bodhisattva's training path according to Mahayana Buddhism. Among the Buddhist sects, besides the similarities, there are still differences in doctrine as well as in the method and path of practice. While the Theravada Buddhism accepts that there are four stages of attainment of the Noble Truths, namely Stream-winner (sotapatti), One-returner (sakadagami), Non-returner (anagami), Arahantship (arahantta), Mahayana Buddhism The concept that there are ten levels of spiritual attainment (Decade Bodhisattva, Bodhisattvabhumi) in the path of spiritual development. A bodhisattva needs to take the "Decade Paramita"2 to get rid of the "Decade Obstacles"3 through which he can attain Buddha-like liberation. The Pre-Decade Stage (Bhumi) The Pre-Decade Stage is the stage before the practitioner enters the realm of the Bodhisattva of the first stage. It is very necessary and also a condition for the practitioner from the position of "common man"4 to the position of the Saint. The first thing is to generate firm faith, and thanks to that firm faith, the meditator takes the vow to keep the dharma precepts, thanks to the pure precepts, he generates the Bodhi mind, and then enters into the practice of the dharmas. land". “A sentient being who has made the vow (adhimukti) through many kalpas, has done so much merit, is filled with the waters of the ocean, and has been purified by keeping the bodhisattva precepts.”5 Before the first stage is called “Contemplation of actions.” ground" (adhimukticarya bhumi), when a practitioner's vow abides permanently in his heart, he is considered to have bodhicitta, becomes a saint (sister bodhisattva), the technical term is called deity. nature, is divided into two types: Residence and Mindfulness. 1- The abiding nature (gotravihara) The self-nature belongs to a noble living being, full of virtues and noble purposes. This one does good deeds spontaneously, without anyone's advice, with wise compassion, full of seeds of the Buddhadharma, and do not do any evil. When he is at this stage, he often does wise deeds, far away from unwholesome dhammas. According to Theravada, this stage is similar to the money stream-entry; the meditator gathers the wholesome roots6 necessary to ascend from the ordinary position to the sainthood. 2- Mindfulness of abiding (adhimukticaryavihara) Mindfulness of abiding is the first attempt of a Bodhisattva to generate the Bodhi mind. When the practitioner completes this duty, he prepares to step on the first stage, which is the ground of joy. Practitioners in Mindfulness practice are still very limited, such as having not yet overcome the fear of slander, death, evil beasts, public criticism, etc. With Trach power, try to do many good things for the good. sentient beings by generating compassion. The sutras speak of the Pre-Decade as follows: “…If sentient beings are fully trained in their wholesome roots and practice virtuous actions, If you are good at gathering the Dharma to help the way, make offerings to the Buddhas, practice the White Dharma, you will be protected by the Knowledge of Goodness, gain deep insight into the mind, believe and love the great Dharma, your heart will always turn to great compassion, and love to seek wisdom. wisdom of the Buddhas. Only then can sentient beings generate the mind of Unsurpassed Bodhi and attain the Necessity of Knowledge…”7 The Lotus Sutra mentions the 50 stages of cultivation that practitioners need to reach, including: Ten Faith, Ten Pillars. , The Decalogue, The Dedication, and the Ten Grounds. All are according to the class, in which the division of the Ten Credits belongs to the Introductory hierarchy; while the Ten Pillars, the Decades of Action, and the Ten Dedication belong to the rank of the Three Sages, and the Ten Grounds belong to the rank of the Bodhisattva of the Saints. Here is a brief description of the Ten Grounds. Stages of cultivation of the Bodhisattva Tenth Stage 1. Pramudita Bhumi The practitioner, by perfecting the first 40 stages, in this fruition attains pure peace, after having eradicated it. view or and have attained the human no, the law no. The bodhisattva goes through the path of cultivation largely through the practice of the perfection of generosity in order to free his mind from fear and terror even if he has to sacrifice his head, eyes, legs, arms, or limbs. one's other body parts, for the sake of sentient beings. The sutras say: "That mind has great compassion as its head, wisdom is increased, as a means of help, the direct mind and heart are perfect, equal with Buddha's power, fully determining all sentient beings' life force and Buddha power. Towards unobstructed wisdom, according to natural wisdom, able to receive all the Buddhadharma, using wisdom to teach as vast as the Dharma Realm, ultimately like nothing to the future life. A Bodhisattva who generates such a mind instantly transcends the status of an ordinary person, enters the fruition of a Bodhisattva, is born in the house of the Buddha, is of a noble family, has no doubt, transcends all religions. In the world, entering the world, entering the world, staying in the Bodhisattva Dharma, belonging to the ranks of Bodhisattvas, being equal to the Tathagata in the three generations, and ultimately unsurpassed Bodhi. A bodhisattva who abides in this way is called abiding in the Land of Joy and Joy by being unmoved.”8 That mind takes great compassion as its head, there are nine things here: 1) Great in terms of increasing and exalting (the more subtle the suffering, the higher the wisdom). The more they arise, the more they develop), 2) Great in universal acquisition (rescuing sentient beings by skillful means), 3) Great in spirit (always benefiting all sentient beings with developed compassion. ), 4) Immeasurable (gathering the Tathagata's immeasurable magical powers), 5) Great in resolution (high resolution believes in profound wisdom in the superior antidote), 6) Great in surrender (depending on right enlightenment Bodhi), 7) Great in right feeling (capable of ability to receive the sublime Dharma to teach sentient beings), 8) Great in the sublime sublime (i.e. the acquisition of sublime and wonderful merits), 9) Great in the ultimate abiding (i.e. attaining immeasurable desirable results is the cause of attaining Nirvana). When the mind surpasses that of ordinary people, it enters the bodhisattva stage. In the sutras it is said that there are eight things to overcome: "Overcoming the place of entry, of the home, of the race, of the path, of the body of the dharma, of the place, of karma, of the place of determination."9 One attains the Land of Joy. will make immeasurable Great Vows, be able to give up wealth, wife and children, worldly and worldly things (giving perfection) and achieve the ten wholesome qualities: "faith, compassion, loving-kindness, equanimity, bear suffering, knowledgeable, worldly wisdom, humility, good value, perseverance, and ability to pay respects to the Tathagata.”10 2- Untouchable ground (vimala bhumi) A bodhisattva, after practicing the first ground, wants to When you reach the second stage, you need to practice more pure precepts. The sutras teach that there are two kinds of purity: purity of arising and purity of substance. Purity arises: "The great bodhisattva has fulfilled the first ground, and in order to attain the second ground, he must give birth to ten direct minds. What are ten? 1. The mind is righteous, 2. The mind is soft and wonderful, 3. The mind is in harmony, 4. The mind is not distracted, 5. The mind is quiet, 6. The mind is honest, 7. The mind is not mixed, 8. The mind is not greedy for regrets. , 9. Winning mind, 10. Big mind”.11 Here because of the "gender" of purity, the achievement of the "gender" of the right mind is achieved. Since then, depending on the place of creation, there are nine different types of righteous mind. When a bodhisattva purified the ten wholesome kammas, he thought that all sentient beings suffered because they could not avoid the ten unwholesome kammas. Purity of nature is divided into three: - Pure precepts due to separation, that is, away from the ten unwholesome karmas "killing, stealing, sexual misconduct, false speech, double loss, evil speech, self-sacrifice ...". These ten unwholesome paths lead to great suffering. The bodhisattva leaves and teaches sentient beings to leave them. - Precepts are pure by keeping good dharmas. Here the bodhisattva practices all these good dharmas, accomplishes those good dharmas, and teaches them only to sentient beings, and the bodhisattva is far removed from cause and effect. - Precepts that are pure by benefiting sentient beings, ie precepts that develop based on great compassion to benefit sentient beings, include 5 things: "wisdom, vows, cultivation, accumulation, and fruit accumulation." .13 3- Clearing Ground (prabhakari bhumi) “The Great Bodhisattvas have purified the Second Ground, If you want to get to the third ground, you have to use the ten hearts. What are ten? 1. The mind is pure, 2. The mind is strong, 3. The mind is bored, 4. The mind is separated from sex, 5. The mind does not escape, 6. The mind is stable, 7. The mind is pure, 8. The mind is not enough, 9. The mind wins. 10. Big mind. Bodhisattvas, through these ten minds, enter the Third Ground. A bodhisattva who abides in clarity can observe all conditioned dharmas as they really are. They are impermanent, suffering, not-self, impure, perishable, impermanent, unbelievable, not born, not destroyed, not from the past life, not going to the next life, not staying in the present. A bodhisattva, after attaining the second stage, directs ten more profound thoughts to enter the third stage. The bodhisattva realizes that things are impermanent, suffering, arising and passing away in every moment, from beginningless to endless are all governed by ignorance. Bodhisattvas practice the four immeasurables (love, compassion, joy, and equanimity), Observe the Great Mind. The bodhisattva through the ten dharma-doors of wisdom can enter the fourth ground.”16 When he abides in this ground, he is considered to have entered the house of the Tathagata, and has attained the ten knowledges within. The scriptures teach: “1. The mind does not regress, 2. In the Three Jewels, the heart won't lose, the ultimate purity, 3. The custom of birth and death, 4. The practice of the old dharmas has never been born, 5. Often practice the success and destruction of the world, 6. Cultivate karma, so there will be birth difference, 10. Current practice often destroys and does not stay”.17 This Bodhisattva practices the four dharmas, tries to create more merit, does not do evil deeds, practices the divine powers, “five root, five powers, seven factors of enlightenment, eight noble paths";18 practice "Partner of photography" in the four photography, more effort, more extensive development than the previous levels. The bodhisattva often practices the "perfection of diligence" and achieves the path and fruition. 5- Extremely difficult victory (sudurjaya bhumi) When from the fourth stage to the fifth, the Bodhisattva practices purity and equality of mind. The sutras say: "The Great Bodhisattva has completed the Fourth Ground, and in order to attain the Fifth Ground, he must use ten equal minds. What are the ten equal minds? 1. Past Buddha Dharma, 2. Future Buddha Dharma, 3. Present Buddha Dharma, 4. Pure precepts, 5. Pure mind, 6. Rejection of doubtful repentance, 7. Pure non-religious religion, 8. Mindful conduct Net views, 9. The Bodhi Laws of the Transcendental Victory, 10. Teaching sentient beings to be net. The bodhisattva thanks to those ten equal minds enter the fifth stage. A bodhisattva who abides in the victorious Nan realm will skillfully practice the Bodhi Law, his heart is pure, and if he seeks to change the path of victory, he will be able to attain Buddhahood.”19 In this ground, The bodhisattva continuously practices other dharmas, and when a pure dharma is attained, all dharmas are attained. The bodhisattva practices the practice of understanding the Four Noble Truths through the perfection of meditation, understanding the conditioned dharma as non-self and not real. Thanks to his pure knowledge, the bodhisattvas on this ground are not bewildered, making themselves and all sentient beings happy. The bodhisattva in this position is accomplished through the practice of the Fourfold Law and the perfection of meditation.20 6- Showing the front ground (abhimukhi bhumi) “The great Bodhisattva has completed the five stages, wants to enter the sixth stage, must use ten equal dharmas. What are ten? 1. Due to no nature, all dharmas are equal, 2. Due to no sign, all dharmas are equal; 3. Due to birthlessness, all dharmas are equal; 4. Due to indestructibility, all dharmas are equal; 5. Due to the purity of the past, all dharmas are equal, 6. Due to not thinking, all France is equal; Due to neither taking nor giving up, all dharmas are equal, 8. Due to separation, all dharmas are equal; 9. Due to illusions, dreams, silhouettes, echoes, and moons in the water, all dharmas are equal, 10. Because there is not two, all dharmas are equal. Because of these ten equal dharmas, Bodhisattvas can enter the sixth ground.”21 This sixth ground takes “paramita wisdom” as a practice, because of his heavy love for all sentient beings, the Bodhisatta is -slapping practice effort leads to the realization of the intrinsic nature of things (emptiness). Sentient beings suffer because of ignorance, because of ignorance there are formations, from formations arise consciousness, the association with the four aggregates of clinging from which nama-rupa is born and leads sentient beings to the aggregate of suffering: "Due to the taint of consciousness, Possession should give birth to the body of birth and death. That is, karma is the earth, consciousness is the seed, ignorance is covered, the water of love pervades, the mind of the self waters all kinds of wrong views, causing growth to give rise to the germ of name and form. In the name of form should give birth to the senses. The re-base should have contact. From contact comes life. Due to longevity, craving is born. Ai growth should have defense. The prime minister is predestined to have a property. From being born in a warm year is called birth. The warm year of decline is called old age. The warm year of cessation is called death. Due to the cause and effect of aging and death, there is grief, suffering, and suffering. Those are the twelve causes and conditions.”22 The bodhisattva understands that sentient beings' suffering is their own creation, not that of others. With that view, the Bodhisattva knows that the three worlds are all due to "consciousness" manifesting. In this ground the Bodhisattva was freed from the delusions of "meditation, the object of meditation, liberation, power, superior knowledge, afflictions and suffering".23 7- Far-faring (durangama bhumi) When accomplishing the deeds By virtue of the wisdom of the bodhisattva path, the practitioner begins to step into the new and higher path, that is, the ten wonderful means of conduct, include: “1. Skillfully cultivate No, No sign, No vows but apply compassion, 2. Stay among sentient beings according to the equality of the Buddhas without giving up making offerings to the Buddhas, 3. Often like to think about the empty door but practice blessings. German Tu Luong, 4. Away from the three realms that dignify for three generations, 5. Finally, completely destroy the fire of afflictions, but because they arise, the Dharma destroys the fire of afflictions, greed, anger, and delusion, 6. According to the France is like an illusion, like a dream, like a moon in the water, there are no two signs that arise to distinguish all kinds of afflictions and do not lose the retribution of karma, 7. Knowing that all Buddha countries are empty like space are generals that develop. born in the Buddhist kingdom, 8. Knowing all the Dharma bodies Buddha has no body, but having a body of thirty-two good generals, eighty beautiful to dignify himself, 9. Knowing the sound the Buddhas cannot speak, generals passing away, but depending on all arising all kinds of dignified sounds, 10. Knowing all the Buddhas, staying in one thought, understanding all three lifetimes, knowing all the signs, all kinds of times, all kinds of lives are indestructible. Upper Bodhi, according to the belief and understanding of sentient beings, say so. This is called the wisdom from the means that give rise to the ten wonderful actions.”24 In this ground the Bodhisattva accomplishes all the perfections, the four dharmas, the four bases of virtues, and the 37 stages of bodhi, accomplishing the body and speech. pure karma, etc.. All those achievements are achieved through the practice of skillful means of the perfection of law. 8- Immovable ground (acala bhumi) After having accomplished the seven stages, the bodhisattva makes the path pure, accumulates many merits, makes innumerable great vows, and dwells in the four blessings. The bodhisattva understands that all dharmas are unborn, undying, unincreasing, not decreasing, self-nature is not real, and are all the same. The Bodhisatta, overcoming all factors of attachment created by the mind and consciousness, abides in the "Forbearance of No-Birth"25. The sutras write: "The old dharmas are not born, do not arise, have no signs, do not succeed, do not break, do not come, do not go, have no beginning, no middle, no end; into the mind of the Tathagata. All mind, consciousness, consciousness, remembrance, discrimination without pre-greed, all dharmas as void nature. This is called the bodhisattva's tolerance of the law of non-birth, entering the eighth ground. Entering the Immovable Ground is called a bodhisattva profound practice. All the world cannot measure that happiness. It has left all appearances, all perception, all previous greed.”26 The bodhisattva of this ground knows when this world comes into being and falls, and knows every detail, great and small, of the four. of all sentient beings and their karmic effects: "In the bodhisattva's path, thinking, the wisdom power of the Buddhas, knowing that the world arises and the world passes away, The world becomes, the world falls. Knowing what karma causes and causes the world to come together, knowing what causes and conditions to destroy the world causes the world to fall. That bodhisattva knows the nature of earth, water, fire, wind, minor marks, medium marks, immeasurable marks, different marks, minor dust marks, and knows the different features of particles. The difference of particles in a world, Bodhisattvas can all know. Knowing treasures as many as so many particles, the body of sentient beings as many as so many, knowing the difference in the dust of all things in the world. Distinguishing sentient beings large and small bodies due to how many micro-ceilings, hell bodies, hungry ghosts bodies, animals bodies due to how many micro-ceilings, Asuras, gods bodies due to so many micro-ceilings... Bo -All Bodhisattvas know everything.”27 Besides, the Bodhisattva develops the ten freedoms (life span, mind, wealth, karma, birth, liberation, vows, supernatural powers, Dharma, and wisdom). The bodhisattvas on this ground realize immeasurable, boundless, and incalculable wisdom. Karma is always pure, so this ground should be called "immovable". This bodhisattva could no longer retreat and became a unit of the Tathagata's family, the Buddha's family, always being served by the gods and Vajra deities. 9- The ground of good wisdom (sadhumati bhumi) After attaining and developing immeasurable knowledge, maintaining, meditating, superior knowledge, knowing the details of the world and the fearless things of the Buddhas, the bodhisattva knows right about the good, unwholesome, indeterminate, pure or impure, mundane or transcendent, perceptive or non-perceptive, samadhi or indeterminate, conditioned or unconditioned, etc. to the ninth ground, close to the Buddha. The bodhisattvas were deceived by the samadhi of separation: "Again, they can also enter the different Dharma-realm Samadhi, the Dignified Taoist Samadhi, Tam Tam Vu is necessary to the world, Tam Tam Hai Tang, Tam Tam Hai imprints, Tam Tam Voi does not control, Tam Tam observes necessarily dharma-nature, Tam Tam Sui necessarily conducts sentient beings, Tam Tam As true knowledge necessarily the Dharma, the Tathagata Tathagata's samadhi, wisdom and faith... Hundreds of thousands of such ascetics appear".28 In this ground, the Bodhisattvas still practice on the path of spiritual progress, taking the practice of "Force." paramita" to save all sentient beings. 10. Dharmamegha bhumi When you know the arising and passing away of all dharmas, you can perform immeasurable deeds that are difficult to perform, increase your wisdom and merits, and gain access to the generous wisdom of the Buddhas. In the thousand great samadhis, the Bodhisatta became the Tathagata fully "One-pointedly all knowledge": "A bodhisattva who abides in the Dharma-cloud ground knows it as it really is. The arising of the Desire Realm, the Form Realm, the Formless Realm, knowing as it really is. The nature of the world, the nature of sentient beings, Consciousness-nature, compounded-nature, non-virtual-nature, void-nature, dharma-nature, Nirvana-nature, wrong view of defilements, know as it really is. The origin of worldly dharmas of decay, the shravaka path, the pratyekabuddha path, the bodhisattva path, the ten powers, the four things not to be afraid, the eighteen noncommunal dharmas, the form body, the dharmakaya of the buddhas, the Necessity wisdom, attaining the Buddha's path, turning the wheel of dharma, manifesting in the practice of extinction... In short, that Bodhisattva knows exactly as it is true that because of the origin of the practice, there are differences in all dharmas."29 The Bodhisattva is skilled in countless meditations. concentration, thanks to which a great and glorious lotus flower appeared. The bodhisattva found himself sitting on that lotus platform with a radiant radiance and a unified wisdom and knowledge, surrounded by countless bodhisattvas, who were in the previous nine levels, surrounding and looking at him. When the bodhisattva sat on a lotus flower, the light from the Tathagatas shines on this bodhisattva to attain Perfect Enlightenment (Samyaksambudha). Because of the completeness of such knowledge, this ground is called the initiation ground (Abhisekabhumi). Conclusion Because of making great and profound vows, vowing to have good relations with all the Buddhadharma, fully practicing the 37 chapters of Bodhi, along with the "ten inexhaustible vows", the Bodhisattva abides in the first stage. Happy land). By strictly maintaining the pure precepts, diligently practicing the path, eliminating the impure mind, giving rise to the "ten superior minds", the Bodhisatta settles in the second ground. Through the vows of transitional growth, seeing the clear dharma, and perfecting the practice of the "ten wonderful minds", the Bodhisattva abides in the third stage (the luminosity). Due to his deep and extensive vowing power, enough ability to penetrate into the path, skillfully manipulate the "ten kinds of dharma-knowledges" and obtain "the ten kinds of knowledge", the Bodhisatta rests in the fourth ground. Depending on the Dharma that follows the dharma of the world, flexibly applying the "ten equal minds", the Bodhisattva abides in the fifth ground (Nan conquers the ground). Entering the profound dharma-door, with the skillful manipulation of the "ten dharmas of equality and contemplation of the 12 causes and conditions", the Bodhisattva abides in the sixth stage (Presentation of the pre-ground). Giving rise to all the Buddha's dharmas, using "wisdom and means to generate the ten wonderful actions", the Bodhisattva abides in the seventh ground (the faraway ground). When the Bodhisattva can enter this ground, he will have extensive wisdom, attain the path and fruition; and thanks to his profound and steady meditative power, in every thought he diligently practiced the Ten Paramitas, the Four Laws of the Law, the 37 Chapters of Bodhi, and the Three Doors of Liberation, so the Bodhisattva attained the ten dharmas. at that time, then the Eighth Ground (Real Estate) is naturally accomplished. At this point, the bodhisattva's mind is no longer regressed, only full merit directed towards Buddhahood, (ie the decade). This is the path of practice of a practitioner of Mahayana Buddhism, bringing sentient beings from the status of ordinary people towards liberated Buddhahood.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.1/2/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.