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Mystic Lotus Prabhakari Bhumi

The third stage is called Illumination, because the Bodhisattva’s lucid perfection of patience and tolerance (ksanti paramita) where rage and anger have subsided. The Bodhisattva has completed the four meditative absorptions (dhyana) and the four immeasurables qualities (apramana) [loving kindness, appreciative joy, compassion, equanimity] and attained the five supernormal knowledges (abhijna). The Bodhisattva is now free from lust (raga), anger (dvesa) and delusion (moha).

A Bodhisattva, who practiced and attained the second stage, now aims for the third stage, where one develops these ten intentions of the mind: purity, steadfast, aversion to the world [of suffering], unattached, forsaking [final Nirvana], firm, energized, insatiable, subliminal, and greatness.

1. The mind intention of purity means to cleanse the mind from unwholesome attachments to internal and external hindrances.
   
   
2. The mind intention of steadfast means to apply urgency and dedication to one’s practice.
   
   
3. The mind intention of aversion to the world [of suffering] means to consider the material world as not pleasant and something to not cling to.
   
   
4. The mind intention of unattached means to not attach to either the material world of suffering nor the mere apprehension of Nirvana alone.
   
   
5. The mind intention of forsaking final Nirvana means to come back into rebirth to continue the Bodhisattva work to help others sentient beings reach Enlightenment.
   
   
6. The mind intention of firm requires a strong intention in practice without distractions.
   
   
7. The mind intention of energized means enthusiasm and willingness to continue the Bodhisattva stage.
   
   
8. The mind intention of insatiable shows the eagerness and desire applied to in meditation and helping others.
   
   
9. The mind intention of subliminal means to have an exalted mind.
   
   
10. The mind intention of greatness means to have a pure and virtuous mind.

When these mind intentions are well developed and come to fruition, the Bodhisattva establishes oneself in the third stage.

One of the realizations of the Bodhisattva that is encountered during this stage, is that name-labels that are perceived as real and material forms that are experienced as solid—are impermanent, are suffering, are impermanent and subject to arising and ceasing, have no discoverable start nor end, are mere transformations—and are subject to what the Buddha teaches as the doctrine of dependent origination. The Bodhisattva sees, with clarity and vision, the resulting effects of suffering and delusion when one’s perception of name-and-forms lead to attachment to conditioned reality. As an antidote, the Bodhisattva visualizes and practices the attainment of ‘seeing the Buddha’, and absorb it’s qualities that are immeasurable and surpassing suffering.

Along the path in this stage, the Bodhisattva continues to help other sentient beings and aim for their highest possible positive outcome in their spiritual journey. One of the direct ways to do this, is to teach the Dharma to them, and ensure that as many as possible feel the benefit from hearing the Dharma, seeing the Dharma in action through the Bodhisattva, and realizing the Dharma for oneself.

In this stage, the Bodhisattva fully develops and completes the fruits of the following intentions: patience and gentleness, unhindered tenderness, cannot be disturbed by outside factors [e.g., getting angry], without agitation or getting upset, not seeking pleasure or fame, not looking for material rewards, free from deceit, and not grasping at objects and imagined realities.

Out of the qualities to bring people onto the Mahayana path, the Bodhisattva sees great improvement in the quality of one’s actions that benefit others.

The prajna-paramita abhi-samaya-lankara text adds four items that a Bodhisattva should develop in a resolute fashion:

1. The insatiable desire to learn as much as possible. This is the insatiable drive which thinks that, whatever has been taught by the Buddhas, all that will be retained in my mind.
   
   
2. The realization of the gift of Dharma consists of wanting nothing in return, and does not expect for oneself even enlightenment as a reward for that gift of Dharma.
   
   
3. The dedication of the wholesome roots to the purification of the Buddha-field is the dedication of the wholesome roots by which, purifying the Buddha-field, one purifies the thought of oneself and of others.
   
   
4. His tireless and unrelenting rounds of rebirth consist in that, supported by one’s wholesome roots, one matures beings and purifies the Buddha-field, but never feels any fatigue, until one has fulfilled all dharmas and the knowledge of all modes [of seeing all realities as they truly are].