The Bodhisattva's Training Path according to Mahayana Buddhism.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Among the Buddhist sects, besides the similarities, there are still differences in doctrine as well as methods and paths of practice. While the Theravada Buddhism accepts that there are four stages of attainment of Sainthood, namely Stream-winner (sotapatti), One-returner (sakadagami), Non-returner (anagami), Arahantship (arahantta), Mahayana Buddhism The concept that there are ten levels of spiritual attainment (Bodhisattva, Bodhisattvabhumi) in the path of spiritual development. A bodhisattva needs to take the "Decade Paramita" 2 to eliminate the "Decade Obstacle" 3 through which he can attain Buddha-like liberation. Pre-Decade (Bhumi) Pre-Decade 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 practitioners from the position of "common man" 4 steps to the position of the Saint. The first thing is to generate firm faith, and because of that firm faith he 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. geography". "A sentient being who made the vow (adhimukti) through many kalpas, doing so much merit, filled with ocean water, has been purified by keeping the bodhisattva precepts." 5 Before the first bhumi called "ground mindfulness" (adhimukticarya bhumi), when a practitioner's vows abide permanently in his heart, he is considered to have bodhicitta, becoming a saint (sister bodhisattva). ), a professional noun called the nature of action, is divided into two types: Tanh residence and Mindfulness practice. 1- Abiding nature (gotravihara) Self-nature belongs to a noble being, full of virtues and noble purposes. This person does good deeds spontaneously, without anyone's advice, with lucid loving-kindness, full of seeds of the Buddhadharma, and without doing any evil. When he is at this stage, he usually does wise deeds, away from unwholesome dhammas. According to Theravada, this stage is similar to the money stream-entry; the meditator gathers the 6 wholesome roots necessary to ascend from the ordinary position to the sainthood. 2- Mindfulness of abiding (adhimukticaryavihara) Mindfulness and abiding are the first efforts of a bodhisattva to generate bodhicitta. When the practitioner completes this duty, he prepares to step up to the first stage, which is the stage of joy and happiness. Practitioners in Mindfulness practice residence 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-Cathedral as follows: If sentient beings are fully trained with good roots, practice virtuous conduct, are good at gathering dharmas to assist the path, make offerings to the Buddhas, and practice the white dharmas, they will be protected by the good knowledge and will be able to enter the deep mind. wide, believe in the great Dharma, always turn to great compassion, like to seek the wisdom of the Buddhas. Only then are sentient beings able to generate the Unsurpassed Bodhi mind and gain the Necessary Knowledge…” 7 The Lotus Sutra mentions 50 stages of practice that practitioners need to reach, including: Ten Faith, Ten Pillars, Ten Virtues, Ten Dedications and Ten Grounds. All are according to the class, in which the division of the Decalogue belongs to the Introductory hierarchy; while the Ten Pillars, the Decades of Conduct, and the Ten Dedication belong to the rank of the Three Sages, and the Ten Grounds belong to the rank of Bodhisattvas of the Saints. Here is a brief description of the Ten Grounds. Stages of Realization of the Ten Bodhisattvas 1- The Ground of Joy (pramudita Bhumi) Practitioners have perfected the first 40 stages, so in this stage the Bodhisattva attains pure peace, after having abandoned the view of or and has attained the cause of emptiness, the dharma of emptiness. 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 scriptures teach: "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 power, fully determining all sentient beings' life force and Buddha power. Towards unobstructed wisdom, according to natural wisdom, one can receive all the Buddhadharma, and use wisdom to teach as vast as the Dharma Realm, as ultimately as space to the future. A Bodhisattva who generates such a mind instantly transcends the status of an ordinary person, enters the fruit of a Bodhisattva, is born in the house of the Buddha, is a noble family, is irreproachable and unquestioning, and transcends all religions. In the world, entering the world, entering the world, being in the bodhisattva's dharma, belonging to the ranks of the bodhisattvas, being equal in the Tathagata's three generations of life, and ultimately unsurpassed Bodhi. A bodhisattva who abides in this dharma is called abiding in the land of joy by immovable dharma." 8 That mind takes great compassion as its head, here are nine things: 1) Great in the higher (the more subtle suffering, the more wisdom arises and develops), 2) Great in wide acquisition (rescuing sentient beings by skillful means), 3) Great in spirit (always benefiting all sentient beings with developed compassion), 4) Great and immeasurable (gathering the Tathagata's immeasurable magical powers), 5) Great in decision (high decision believes in wisdom in the superior antidote), 6) Great on depending on (depending on right enlightenment Bodhi), 7) Great in right life (capable of receiving the supreme Dharma to teach sentient beings), 8) Great in the sublime sublime (that is, the acquisition of sublime and wonderful merits), 9) Great in terms of abiding to the end (ie attaining immeasurable desired results is the cause of reaching the Nirvana state). When the mind surpasses that of ordinary people, it enters the bodhisattva stage. In the sutras it says there are eight things to overcome: "Beyond the place of entry, the place of home, the place of nature, the place of the path, the body of the dharma, the place, the place of karma, the place of determination". 9 Those who attain the Ground 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: "faithfulness" , compassion, loving-kindness, equanimity, patience in suffering, mastery of the discourses, worldly wisdom, humility, three preciousness, perseverance, and the ability to pay respects to the Tathagata." ten 2- Untouchable (vimala bhumi) A bodhisattva, after practicing the first stage, wants to attain the second stage, he needs 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 completed the first stage, and in order to attain the second ground, he must give birth to ten direct consciousnesses. What are ten? 1. Righteous mind, 2. The mind is soft and magical, 3. The mind is in harmony, 4. The mind is not distracted, 5. Mind of death, 6. True mind, 7. The mind is not mixed, 8. Mind is not greedy, 9. Mind wins, 10. Big mind”. 11 Here, because of the "precept" of purity, the "gender" of righteous mind is achieved. Since then, depending on the place of creation, there are nine different types of righteous mind. When a bodhisattva cleans up the ten wholesome kammas, he thinks that all sentient beings suffer because they cannot avoid the ten unwholesome kammas. Purity in itself is divided into three: - Precepts are pure 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 those good dharmas, accomplishing those good dharmas, and teaching 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 results". . 13 3- Clearing ground (prabhakari bhumi) “The great bodhisattvas have purified the Second Ground, and if they want to attain the Third Ground, they must use ten profound minds. 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 previous life, not going to the next life, not staying in the present. 14 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) and realize the supreme knowledge (similar to the attainments in the fourth jhāna, such as: "supernatural ability, heavenly hearing, other mind intelligence". , sufficient communication networks, natural label. " 15 Of the four photography dharmas, this person is very practicing the "profitable" dharma; Of the ten perfections this person practices the "paramita of patience". Practitioners cut off the mind of greed, hatred, and delusion; practice patience, do not be agitated, do not enjoy, do not become discouraged, do not covet what you do, do not deceive, do not hide secrets. 4- Diem-favorite (arcismati bhumi) “The great bodhisattvas have purified the Third Ground, and in order to attain the Fourth Ground, they must use the ten Dharma-doors. What are ten? 1. Observing sentient beings, 2. Observing the Dharma Realm, 3. Observe the world, 4. Observe the void world, 5. Observing consciousness, 6. Observing the sex world, 7. Observing the Realm of Form, 8. Observing the Formless Realm, 9. Observing the Discipline of Victory, 10. Observe the Great Mind. The bodhisattva is able to enter the fourth stage through the ten dharma-doors." 16 When he abides in this ground, the Bodhisattva is said to have entered the house of the Tathagata and attained the ten dharmas of knowledge within. The scriptures teach: "first. The mind does not recede, 2. In the Three Jewels, the heart is not lost, the ultimate purity, 3. Practice the habit of birth and death, 4. The practice of dharmas has never been born, 5. Often practice the destruction of the world, 6. Practicing predestined karma should have birth, 7. Practice distinguishing the difference of life and death Nirvana, 8. Practicing the karma of sentient beings does not die, 9. Practice in the previous life, the next life is different, 10. Current practice often destroys not standing". 17 This Bodhisatta practiced the four dharmas, trying to create more merit, not doing evil deeds, practicing divine powers, "five senses, five powers, seven enlightenment factors, eight noble paths"; 18 practice "Partner photography" in the four photography, more diligent, develop more extensive 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 going from the fourth to the fifth level, 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. Current Buddha Dharma, 4. Pure precepts, 5. Pure mind, 6. Except for the suspicion of pure repentance, 7. Pure non-religious religion, 8. The practice of pure knowledge, 9. The Bodhi Law of the Transcendental Victory, 10. Teaching pure sentient beings. The bodhisattva thanks to these ten equal minds enter the fifth stage. If a bodhisattva abides in the victorious Nan, he will skillfully practice the Bodhi Law, purify his heart, and seek to change the path of victory, and 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 also 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. By virtue of his pure knowledge, the bodhisattvas on this ground are not bewildered, making themselves and all sentient beings happy. A bodhisattva in this position is accomplished through the practice of the Four Laws and the perfection of meditation. 20 6- Show pre-ground (abhimukhi bhumi) “The great bodhisattva has completed the five stages, and if he wants to enter the sixth, he must use the ten equal dharmas. What are ten? 1. Due to no nature, all dharmas are equal, 2. Due to formless, all dharmas are equal, 3. Due to infertility, all dharmas are equal, 4. Due to indestructibility, all dharmas are equal, 5. Since the past is pure, all dharmas are equal, 6. Due to not thinking, all dharmas are equal, 7. Due to neither taking nor giving up, all dharmas are equal, 8. Due to separation, all dharmas are equal, 9. Due to illusions, dreams, shadows, echoes, and moons in the water, all dharmas are equal, 10. Because there are not two, all dharmas are equal. The bodhisattva is due to these ten equal dharmas and enters the sixth ground.” 21 This sixth stage takes "wisdom perfection" as the practice, because of his heavy love for all sentient beings, the Bodhisattva strives to practice leading 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 permeates, the self-mind watering all kinds of wrong views, causing growth to give rise to the 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 a warm year body 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 delusion of "meditation, the object of meditation, liberation, power, superior knowledge, afflictions and suffering". 23 7- Far-earth (durangama bhumi) When he accomplishes the wisdom merits of the Bodhisattva path, he begins to enter into a new and higher path, that is, the ten noble means of conduct, including: "first. Cleverly cultivating Emptiness, Signlessness, and Wishlessness, using compassion, 2. Being among sentient beings according to the equal dharma of the Buddhas, without giving up making offerings to the Buddhas, 3. Often like to think about the empty door, but practice meritorious virtue, salary, 4. Away from the three realms that adorn the three lives, 5. Finally, kill the fire of afflictions, but because they arise, the fire of affliction is destroyed by greed, anger, and delusion. 6. According to the dharma like illusion, like dream, like moon in the water, there are no two generals 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, they are all generals that generate pure conduct in the Buddha country, 8. Knowing all the Dharma body Buddha has no body, but arises a body of thirty-two good generals, eighty beauty to dignify himself, 9. Knowing the sound of the Buddhas cannot speak, the general passing away, but depending on all arising all kinds of dignified sounds, 10. Knowing all the Buddhas, staying in one thought, communicating all three lives, knowing all the generals, all kinds of times, all kinds of lives are Supreme Bodhi, depending on the trust and understanding of sentient beings that say so. This is called the wisdom from the means that give rise to the ten wonderful virtues.” 24 In this ground the Bodhisattva accomplishes all the perfections, the four photography of the Dharma, the four bases of virtue and the 37 chapters of bodhicitta, the purity of body, speech, and karma, etc. All these achievements are due to the practice of means. skillfulness of the paramita that is accomplished. 8- Real estate (acala bhumi) Having accomplished the seven stages, the Bodhisattva makes the path pure, accumulates many merits, makes innumerable great vows, and abides in the four blessings. The bodhisattva understands that all dharmas are unborn, not perishable, not increase, not decrease, the self-nature is not real, and are all the same. The Bodhisatta, overcoming all factors of attachment created by 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 sign, do not succeed, do not destroy, do not come, do not go, have no beginning, no middle, no end; into the mind of the Tathagata. All mind, consciousness, consciousness, remembrance, and discrimination are without prior greed, all dharmas are like space. This is called the Bodhisattva who has been patient with the Law of Non-Birth, and enters the Eighth Ground. Entering the Immovable Ground is called a Bodhisattva in deep practice. All the world cannot measure it. It leaves all appearances, all perceptions, all previous greed.” 26 The bodhisattva on this ground knows when this world comes into being and falls, knows every detail, great and small, of the four great elements of all sentient beings and their karma: “In the Bodhisattva Way , thinking of the wisdom power of the Buddhas, knowing that the world is born, the world is destroyed, the world is completed, and the world is destroyed. Knowing what causes and causes and karma to accumulate, the world becomes, knowing what causes and karma to destroy, the world falls apart. That bodhisattva knows the nature of earth, water, fire, wind, minor marks, medium marks, immeasurable marks, different marks, minor dust marks, and different microscopic signs. The difference of particles in a world, Bodhisattvas can all know. Knowing treasures is as many as these atoms, the bodies of sentient beings are as many as these, knowing the difference in the particles of everything in the world. Distinguishing sentient beings with large bodies and small bodies due to how many micro-ceilings, hell bodies,27 Besides, the Bodhisattva develops the 10 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 devas and Vajra deities. 9- The ground of good wisdom (sadhumati bhumi) Having achieved and developed immeasurable knowledge, total maintenance, meditation, superior knowledge, detailed understanding of the world and the fearlessness of the Buddhas, the bodhisattva knows correctly about wholesome and unwholesome dharmas, unsigned, pure or impure, mundane or transcendent, perceptive or non-perceptive, samadhi or indeterminate, conditioned or unconditioned, and so on. Buddha. The bodhisattvas were deceived by the samadhi of separation: "Again, they can also enter the different Dharma-realm samadhi, the dignified dhamma samadhi, the meditative martial arts samadhi, the sea buddhist samadhi, the Sea seal, Tam Tam Voi does not manage, Tam Tam observes necessarily dharma-nature, Tam Tam Sui necessarily acts in the mind of living beings, Tam Tam As true knowledge necessarily dharma, Tam Tam Dac Dac Tathagata has faith... Hundreds of thousands of monks "Three periods of Samadhi appear like this." 28 In this ground, Bodhisattvas still practice on the path of spiritual progress, using the "Paramita Power" to save all sentient beings. 10. Dharmamegha bhumi (dharmamegha bhumi) When knowing the arising and passing away of all dharmas, one can perform immeasurable meritorious deeds, increase immeasurable merit and wisdom, and gain access to the generous wisdom of the Buddhas, obtain hundreds of thousands of great samadhis, and become bodhisattvas. become the Tathagata fully "All-Wise": "A bodhisattva who abides in the Dharma and 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. World-nature, sentient-nature, conscious-nature, conditioned-nature, non-virtual-nature, void-nature, dharma-nature, Nirvana-nature, wrong view of afflictions, know as it really is. The arising of worldly dharmas of decay, sravakaya, pratyekabuddha, bodhisattva path, ten powers, four things fearlessness, eighteen noncommunal dharmas, form body, dharmakaya of the buddhas, necessity wisdom, attaining the Buddha's path, turning the wheel of dharma, manifesting the extinction of the collective... In short, that bodhisattva knows as it really is that all dharmas are different because of the origination." 29 The bodhisattva was skilled in innumerable meditations, whereby a great and glorious lotus flower appeared. The bodhisattva found himself sitting on that lotus platform with a radiant light and a unified wisdom, surrounded by countless bodhisattvas, who were in the previous nine stages, surrounding and looking at him. When the bodhisattva sat on the lotus, the light from the Tathagatas shone upon this bodhisattva's promotion to Perfect Enlightenment (Samyaksambudha). Because of the completeness of such knowledge, this ground is called the initiation ground (Abhisekabhumi). Conclude Because of making great and extensive vows, vowing to have good relations with all the Buddhadharmas, fully practicing the 37 stages of Bodhi, along with the "ten inexhaustible vows", the Bodhisatta rests in the first stage (Joyful Joy). geography). 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, the perfect practice of the "ten wonderful minds", the Bodhisatta dwells in the third ground. Due to his deep and extensive vowing power, enough ability to penetrate into the path, flexibly use the "ten kinds of dharma-knowledges" and obtain "the ten kinds of wisdom", the Bodhisattva abides in the fourth ground (Dem of Wisdom). 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 Bodhisattvas can enter this ground, they will gain profound wisdom and 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 ten ground). This is the path of practice of a practitioner of Mahayana Buddhism, bringing sentient beings from the status of ordinary people towards liberated Buddhahood. * Note: (1) Graduate students, course 2 (2) Transformation of behavior, Supreme victory, Victory over flow, Non-gratification, Transcendence of no measure, Immaculate purity of land, Dharma without tolerance, Realization of increase and decrease, Knowledge of freedom and Karma of self-determination. (3) 1. The natural obstacle is the obstacle because of thinking that the things are not real, 2. The bad behavior, 3. The obscurity, 4. The subtle current affliction, 5. The lower vehicle Nirvana- table obscurations, 6. The current gross general obstruction, 7. The current general obscurity, 8. The general general impediment, 9. Loi tha non-sexual practice obstacle, 10. The legal status of self-obstruction. (4) Defined in the Majjhima Nikaya: "A person who is still dominated by delusion, thinks that there is a self and a self and thinks that he has form, feeling, perception, etc. Because he does not know the Dharma, he arises greed. Attachment to things to be avoided thus creates and increases the defilements of sensuality, existence, and ignorance. Saints are the opposite.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.6/10/2021.