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"Words are things, and a small drop of ink,
falling like dew, upon the thought produces
that which makes thousand, perhaps,
millions of humans think."

Siddhartha Gautama


Buddha's Zen

"I consider the positions of kings and rulers as that of dust motes.

I observe treasures of gold and gems as so many bricks and pebbles.

I look upon the finest silken robes as tattered rags.

I see myriad worlds of the universe as small seeds of fruit, and the greatest lake in India as a drop of oil on my foot.

I perceive the teachings of the world to be the illusion of magicians.

I discern the highest conception of emancipation as a golden brocade in a dream, and view the holy path of the illuminated ones as flowers appearing in one's eyes.

I see meditation as a pillar of a mountain, Nirvana as a nightmare of daytime.

I look upon the judgement of right and wrong as the serpentine dance of a dragon, and the rise and fall of beliefs as but traces left by the four seasons." - Siddhartha Gautama



bodhisattva

According to many traditions within Mahāyāna Buddhism, on the way to becoming a Buddha, a bodhisattva proceeds through ten grounds or bhūmis.

The ten bhūmis and their descriptions according to the Avataṃsaka Sūtra and The Jewel Ornament of Liberation, a treatise by Gampopa, an influential teacher of the Tibetan Kagyu school.

Before a bodhisattva arrives at the first ground, he or she first must travel the first two of the five paths:

the path of accumulation

the path of preparation

The ten grounds of the bodhisattva then can be grouped into the next three paths

bhūmi 1 the path of insight

bhūmis 2-7 the path of meditation

bhūmis 8-10 the path of no more learning

The chapter of ten grounds in the Avataṃsaka Sūtra refers to 52 stages. The 10 grounds are:


Great Joy: It is said that being close to enlightenment and seeing the benefit for all sentient beings, one achieves great joy, hence the name.

In this bhūmi the bodhisattvas practice all perfections (pāramitās), but especially emphasizing generosity (dāna).


Stainless: In accomplishing the second bhūmi, the bodhisattva is free from the stains of immorality, therefore, this bhūmi is named "stainless".

The emphasized perfection is moral discipline (śīla).


Luminous: The third bhūmi is named "luminous", because, for a bodhisattva who accomplishes this bhūmi, the light of Dharma is said to radiate for others from the bodhisattva.

The emphasized perfection is patience (kṣānti).


Radiant: This bhūmi is called "radiant", because it is said to be like a radiating light that fully burns that which opposes enlightenment.

The emphasized perfection is vigor (vīrya).


Incorrigible: Bodhisattvas who attain this bhūmi strive to help sentient beings attain maturity, and do not become emotionally involved when such beings respond negatively, both of which are difficult to do.

The emphasized perfection is meditative concentration (dhyāna).

Obviously Transcendent: By depending on the perfection of wisdom, [the bodhisattva] does not abide in either saṃsāra or nirvāṇa, so this state is "obviously transcendent".

The emphasized perfection is wisdom (prajñā).

Gone afar: Particular emphasis is on the perfection of skillful means (upāya), to help others.

Immovable: The emphasized virtue is aspiration. This, the "immovable" bhūmi, is the bhūmi at which one becomes able to choose his place of rebirth.

Discernment: self-focused material grasping is transmuted into clear-sighted compassion.

Cloud of Dharma: The emphasized virtue is the practice of primordial wisdom.

After the ten bhūmis, according to Mahāyāna Buddhism, one attains complete enlightenment and becomes a Buddha.
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