The Lamp of the Doctrine of Ignorance: Sixty-Two

The Conception of Liberation—Nirvana versus Bodhi: In Hinayana, nirvana means the ultimate cessation of suffering and craving. Here the goal is mental peace—a suffering-free personal existence. In Mahayana, liberation means bodhi (awakening)—the complete expansion of consciousness, where the distinction between self and other dissolves. Here freedom from suffering means not only one's own liberation but the realization of compassion and connection toward all existence. Therefore, in Mahayana, liberation is relational and universal, where compassion and wisdom are equally indispensable.

The Form and Position of Buddha: In Hinayana, Buddha is a historical person who attained nirvana. After him there is no further "supreme Buddhahood." But according to Mahayana doctrine, Buddha is not merely a historical figure (Gautama Siddhartha)—he is a multidimensional reality, existing on three levels. These three levels or "bodies" (kāya) are—

Dharmakāya—"Ultimate Truth" or "Dharma Body." "Dharma" means ultimate truth, "kāya" means body—that is, Dharmakāya is Buddha's supreme essence, who exists as the "non-dual truth of existence." This is not any physical form of Buddha; it is the ultimate, formless, non-dual nature of consciousness—which is the fundamental principle of all existence. Dharmakāya is called the eternal consciousness of Buddhahood, beyond time, space, and personal limitations. In Mahayana terminology, this is the body of emptiness, where "Buddha" means ultimate reality itself. Just as light exists everywhere but takes different forms in different vessels—so Dharmakāya is the omnipresent consciousness, of which the other two kāyas are partial manifestations.

Sambhogakāya—"Divine" or "Bliss Body." "Sambhoga" means enjoyment or bliss, so Sambhogakāya means—Buddha's magnificent form of bliss and wisdom. This manifests in the divine realm (buddha-fields), where Buddha teaches celestial bodhisattvas. This is invisible to human eyes, but bodhisattvas at higher spiritual levels can connect with this Buddha form. This is the intermediate level between Dharmakāya and Nirmanakāya—a divine, miraculous form, where Buddha exists as the symbol of compassion and wisdom. For example, Amitabha, Vairocana, Akshobhya and other "celestial Buddhas" are manifestations of the Sambhogakāya level.

Nirmanakāya—"Transformation Body" or "Historical Buddha." "Nirmana" means creation or manifestation. Nirmanakāya means—Buddha's body manifested in human form. This is the form in which Buddha appears before humans—like Gautama Buddha, who was born, lived in the world, and attained nirvana. This is the manifestation of compassion—when supreme consciousness manifests itself in human form to teach beings, that is Nirmanakāya. This is the reflection of "Dharmakāya," like the reflection of the sun in water—the reflection is partial, but it is the manifestation of the sun itself.

These three kāyas are not separate from one another. Mahayana says—these three kāyas are not three different Buddhas, but three levels or aspects of the same Buddha-consciousness. Dharmakāya—Buddha's ultimate, non-dual truth; Sambhogakāya—the divine, compassionate manifestation of that truth; Nirmanakāya—the human form manifestation of that compassion. Thus, Buddha exists simultaneously on metaphysical (Dharmakāya), spiritual (Sambhogakāya) and historical (Nirmanakāya) levels.

The Trikāya conception explains that—Buddha is not a single individual; he is an omnipresent consciousness that manifests at different levels. In this way Mahayana establishes Buddha as the symbol of ultimate reality beyond human limitations. In Buddhist language—"Dharmakāya pervades everywhere, Sambhogakāya shines with compassion, Nirmanakāya illuminates the human world." The three together signify—Buddha is not merely a historical teacher of the past, but an eternal truth-consciousness, which is simultaneously silent, compassionate and living.

Hinayana is the path of reasoning, analysis and self-purification. Mahayana is the path of inspiration, compassion and supreme awakening. One says—"Liberate yourself, then the world will be at peace." The other says—"Only by liberating the world will your own liberation be complete." In one the gaze is inward, in the other the gaze is toward all life. Hinayana means the path of personal liberation—where knowledge is liberation. Mahayana means the path of universal awakening—where knowledge and compassion are inseparable. Both have the same goal—the end of suffering and the freedom of consciousness; but one's scope is limited within the individual, while the other's vision extends to all existence. Buddha's first message was—"All is suffering"; Mahayana gives its expanded translation—"All is interconnected, therefore liberation too must be universal."

Vajrayana (Vajrayāna / Tantric Buddhism): Vajrayana is the third stream of Buddhism, which developed in Tibet, Bhutan, Nepal and the Himalayan region. "Vajra" means indestructible, invincible, and "yana" means path or vehicle. The main goal of this stream is—swift liberation, that is, attaining nirvana in a single lifetime.

Its characteristics: Meditation, mantras, mandalas, yoga and esoteric practices are used. Body, speech and mind—all three powers are awakened to achieve bodhi. It combines the discipline of Hinayana and the compassion of Mahayana. In the tantric method, "Buddhahood" is not just a distant goal, but seen as "consciousness present in this very moment." Vajrayana says—"Ordinary life itself is practice; the mind that is still is the mind of nirvana."

Zen (Zen / Chan Buddhism): Zen was born from Chinese Chan Buddhism; later it developed in the cultures of Japan, Korea and Vietnam. The word "Zen" comes from the Sanskrit dhyana—meaning "inward meditation or direct seeing of mind." Its core essence—"Not thought, but direct experience." Truth is no theory; it is the pure presence of this moment. Not through logic, scriptures or thinking—but only through unspoken realization is bodhi possible.

The essence of Zen teaching: "If you see Buddha—forget him. Because Buddhahood is within you." Zen essentially transforms the Madhyamaka understanding of emptiness beyond the four extremes into living practice—what remains when the mind stops thinking, that is "awakened mind."

Ekayana (Ekayāna): The concept of "Ekayana" comes from the Saddharma Pundarika Sutra (Lotus Sutra). This sutra says—"All paths are actually one—the path to Buddhahood." That is, Hinayana, Mahayana, Vajrayana—all are different means toward Buddhahood. In the Ekayana view—liberation is neither personal nor collective, but the awakening of universal consciousness. Buddha-nature exists in all beings; therefore no path is small, only the levels of consciousness differ.

"The yanas are not separate—the maturation of consciousness is separate." That is, knowledge, compassion, and awareness—the integration of these three is complete Buddhahood. Vajrayana—tantric practice; swift liberation through meditation, mantras and yoga. Zen—beyond thought and language, the awakening of direct consciousness. Ekayana—the unity of all paths; all are at different levels on the path to Buddhahood.

Now let us see—Hinayana, Mahayana and Vajrayana (along with Zen and Ekayana) are actually not three separate paths, but three levels of the maturation of consciousness—in the history of Buddhism's development these transcend each other, but do not oppose one another.

First Level: Discipline and Personal Liberation (Hinayana / Theravada): This is the initial level of Buddhist consciousness—where the main goal is liberation from one's own suffering. Here the mind still centers around the "I," so discipline and moral restraint are essential. Its main characteristics: self-control, sense restraint, meditation and morality. Its goal: nirvana—liberation from the cycle of birth and death. Its symbol: the arhat, who has conquered his own mind and craving. In psychological terms: this is the level of 'self-purification'—realizing ego-centered suffering, the mind becomes restrained.

Second Level: Compassion and Collective Liberation (Mahayana): Here consciousness begins to see its own extension in all beings, leaving the boundaries of the "I." Along with one's own liberation, the liberation of others becomes equally important. Its main characteristics—ideal: bodhisattva—one who postpones his own nirvana to work for the liberation of all beings. Philosophy: emptiness, mind-only, the Buddhahood of all. Symbol: Avalokiteshvara (embodiment of compassion). In psychological terms: this is the level of 'expansion of heart'—consciousness is no longer personal but universal; love and compassion unite with knowledge.

Third Level: Swift Liberation and Direct Consciousness (Vajrayana, Zen, Ekayana): This is the complete level of Buddhist consciousness—where liberation is not some future goal, but a deep consciousness present here and now, in this very moment. Main characteristics—Vajrayana: meditation, mantras, yoga—the path of swift realization. Zen: beyond thought, direct practice of silent consciousness. Ekayana: all paths are one—Buddhahood is present in everyone. In psychological terms: this is the 'level of presence and unity'—the mind no longer searches for anything, because it knows—"What I seek, I myself am."

"The Ten Stages of the Bodhisattva" (Daśa-bhūmi), which in Mahayana Buddhism are considered the ten steps or levels of a bodhisattva's spiritual development. This concept primarily comes from the Daśabhūmika Sūtra and the Avataṃsaka Sūtra. "Bhūmi" means—the "inner position" or "spiritual level" of each step, where the bodhisattva gradually reaches complete bodhi—that is, awakens to perfect Buddhahood.

The meaning of "Avataṃsaka" is garland, ornament, flower decoration—this is used as a metaphor—as many qualities and ornaments of Buddhahood. Many know this as the Buddhāvataṃsaka-nāma-mahāvaipulya-sūtra. This is a vast Vaipulya Sutra—that is, expressing the broad pervasiveness of dharma. In the Avataṃsaka Sutra, the world is depicted like an infinite sky, where every event is connected and simultaneously related to everything else.

The Daśabhūmika Sūtra is a part of the vast Avataṃsaka Sūtra. "Daśabhūmika Sūtra" means—"The sutra concerning the ten bhūmis (levels) of the bodhisattva." "Daśa" means ten steps or levels. "Bhūmi" means spiritual position or "ground level"—where the bodhisattva stands and practices. Therefore, this sutra describes—how a bodhisattva reaches Buddhahood step by step, and how his knowledge, compassion and power develop at each level.

The Ten Bhūmis of the Bodhisattva (Daśa-bhūmi):

1. Pramuditā Bhūmi—Joyful Stage—This is the first awakening level of the bodhisattva. Here he first realizes—the liberation of all beings is my purpose. From this realization arises irrepressible joy (pramuditā)—because he has now transcended the limits of his own liberation and begun to participate in the joy of others' liberation. This is the first development of compassion, and the beginning of breaking ego-centeredness.

2. Vimalā Bhūmi—Stainless Stage—Here the bodhisattva's morality becomes completely pure. He is no longer corrupted by any sinful action, selfish desire, or delusion. Purity comes in mind, speech and action. At this level the bodhisattva completely establishes śīla-pāramitā (moral purity).

3. Prabhākarī Bhūmi—Luminous Stage—Now his mind becomes radiant with the light of wisdom. The darkness of ignorance recedes. At this stage he realizes—all things are interdependent, nothing has independent nature. This is the first direct experience of "the wisdom of emptiness."

4. Arciṣmatī Bhūmi—Radiant Stage—Now his knowledge becomes blazing like fire—burning away all illusion, craving and delusion. At this level the bodhisattva's compassion and wisdom become one. He no longer remains in darkness, but illuminates the path for others too.

5. Sudurjayā Bhūmi—Hard-to-Conquer Stage—At this stage the bodhisattva's mind becomes steady and unwavering. No adversity, praise, blame or temptation can disturb him anymore. Here his practice deepens in meditation and samādhi, and he realizes—suffering and happiness are parts of the same flow.