"AVAIVARTIKA," A SECRET GATE OF SUPPORT

Few upon the Dharma path have heard much about Avaivartika, but it is something that is essential upon the Dharma way and has become sadly an impediment due to the manner in which it is promulgated.

Avaivartika is a Sanskrit word derived from "a" which means "not" and "vi-vrit" which means "to turn around".

The question is then, who is it that does not, in a Dharma sense, "turn around"?

The Theosophical Dictionary gives us the answer:

A reimbodying entity.

In the case of a reimbodying entity, it is one who is "advanced so far on the evolutionary path that he is no longer enslaved by, or enchained in, the whirling waves of samsara. Hence also translated "one who does not revolve any more," applied to seventh-round human beings (upon the Bodhisattva path), and therefore strictly referable to one who has reached a higher state of consciousness.

The Surangama Samadhi Sutra makes it clear that this is correct and it seems that although someone who starts upon the Bodhisattva path may be considered "Avaivartika in embryo" he or she is not fully Avaivartika until the level has been reached where there actually is no return.

Now here we will go further and will consider not the situation of a transcendental non-return but a non-return in this life to a stained state, once having embarked upon a natural Bodhisattva path.

Since we are not concerned here simply with theory in our studies, but actual practice, we must learn more about the practices of the different levels of Bodhisattva Avaivartika attainment.

These levels have been called in Sanskrit "Bhumis".

The Sanskrit term bhūmi literally means "ground" or "foundation," since each stage represents a level of attainment and serves as a basis for the next one. Each level marks a definite advancement and is accompanied by progressively greater power and wisdom.

However, we know that the Awakening can occur within one lifetime and as such the Bodhisattva can advance upon the different levels of attainment, which are called Bhumis  or Grounds here and now.

As we are upon the Dharma path, we are dedicated to the practical application and realization of the Bodhisattva spirit, not as it is spoken of today with only intellectual application, but as it existed within the life of the early Buddhist dedicated community and the full development of that spirit within the various branches of the the Buddha Dharma tradition.

The Bodhisattva spirit is an inclusive, life-affirming spirit which transcends not only ethnicity, gender, and the cultural variations of practice, but one which even transcends Buddhism, as the Bodhisattva spirit can recognize the appropriateness to be found in the elevated practices and traditions of other faiths that are inclusive and life-affirming. But this is true if and only if this Avaivartika spirit has passed beyond rites, ceremonies, social affirmations and a clinging to the words that describe it.

Naturally we endorse the Bodhicharyavatara Historical Project (BHP), an academic research project commissioned by "Mahabodhi Sunyata de España" in Tarragona, Spain and presided over by the Ven. Dharmakara in the United States and Ven. Shanjian Dashi in Spain.

The Chan Buddha Dharma of Mahabodhi Sunyata fully embraces the Bodhisattva Dharma as a means, in and of itself, to advance to the door which opens to the final path of Awakening as an effective tool to join a Stained Cognition with the Mascuilne Principle of correct Life Force expression. Later, in more advanced practice, it becomes an even greater tool to approach the natural FUNCTION of the Life Force.

Now we have declared that AVAIVARTIKA is a non-return force, but where and how does it operate?

While ZEAL and SPIRIT are unconscious forces of motivation there exists a series of three natural conscious forces of motivation:

PERSEVERANCE, 恒心, heng shen; acts upon AVAIVARTIKA for increased DETERMINATION

DETERMINATION, 志意, yi zhi; acts upon Will Power for added INITIATIVE

INITIATIVE, 積極性, jī jí xìng; acts directly upon COGNITION as a natural motivator

Let us imagine for a moment that we cognitively generate behaviour that is GENEROUS (first step of the Avaivartika path) and do so while practicing meditative Perseverance, then Determination to continue GENEROSITY will increase so that it becomes less cognitive.

With meditative determination then WILL POWER is generated to maintain that GENEROSITY which generates in turn great INITIATIVE.

Then Meditative Initiative will Support Cognition with DEEP NATURAL GENEROSITY.

What you can see from this is that the normal pattern of trying to develop initiative with determination and then adding perseverance is an error. All COGNITIVE correct Attitudes and Intentions must begin with PERSEVERANCE.