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Mystic Lotus Arcismati Bhumi

The fourth stage is called Radiance, but can also be described as Fiery Brilliance and Glowing Brightness due to the Bodhisattva’s perfection in energy (virya paramita). The Bodhisattva trains in acquiring virtues and practices defined as the 37 aids to enlightenment (bodhipaksiyadharma).

After completing the first three stages, the Bodhisattva now starts the fourth type of purification and perfection. In the first stage, determination was purified, in the second stage discipline and moral virtue was purified, in the third stage concentration was purified, and now from the fourth stage.

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

1. In the first stage, the ignorance of clinging to person and things, and the ignorance of the defilement of wrong tendencies and actions have been purified.
   
   
2. In the second stage, the ignorance of minute errors and transgressions, and the ignorance of what various actions lead to have been purified.
   
   
3. In the third stage, the ignorance of greed, and the ignorance of complete mental control to retain what is learned have been purified.
   
   
4. In the fourth stage, the Bodhisattva will address the ignorance of attachment to attainments in concentration, and the ignorance of attachment to religion.

In the fourth stage, a Bodhisattva becomes a member of the Buddha clan, by perfecting insight, exalted aspiration, great confidence in the Buddha’s teachings and the Sangha, clear comprehension of the arising and ceasing of afflictions, the emptiness nature of things in reality, the suffering in the duality of the world of existence, and of the karmic actions of sentient beings. In this stage the 37 aids to Enlightenment begin to shine due to purification and perfection of insight, and the radiance becomes more bright due to the perfection of one’s blazing intellect. The fourth stage is called the stage of blazing intellect, because the elements of enlightenment one attains in this stage burn out afflictions with knowledge like flames of fire.

Practitioners attain this stage by entering into the brilliance of the Teaching through ten ways of contemplation: contemplation of the realms of beings, of the realms of the world, of the realms of phenomena and principles, of the realm of space, of the realm of consciousness, of the realm of desire, of the realm of form, of the realm of the formless, of the realm of high-minded devotion, and of the realm of inclinations of the exalted mind. Practitioners at this stage examine inner and outer phenomena with precise awareness, getting rid of worldly desire and dejection; they strive for the development, enhancement, and preservation of good states and for the lessening, elimination, and prevention of bad states. They also develop the bases of spiritual powers, the elements of the path to liberation, and the various branches of enlightenment.

The Bodhisattva practices the following ten dharmas with strong determination, and does not abandon them:

1. He does not abandon the dwelling in the forest, i.e. he transcends the enlightenment of all the Disciples (sravakayana), and Solitary Buddhas (who do not teach).
   
   
2. His lack of wishes consists in that he does not wish even for enlightenment.
   
   
3. He has contentment, in that he does not put his mind even to the knowledge of all modes.
   
   
4. He does not abandon the austerity of the ascetic practices, that is his patient abiding in the deep dharmas which his meditation discloses to him.
   
   
5. His non-renunciation of moral training consists in the non-observation of all moral duties.
   
   
6. The loathing for sensuous qualities is the non-production of a sensuous thought.
   
   
7. The production of a thought connected with disgust consists in that he does not turn to any dharma.
   
   
8. His renunciation of all that is his consists in the absence of seizing on inward and outward dharmas.
   
   
9. The undistracted attitude of mind means that his thought does not get distracted in any of the foundations of conscious life.
   
   
10. The disregard for all things means the non-attention to all things.