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Mystic Lotus Vimala Bhumi

The second stage is called Spotless and Unstained, because the Bodhisattva realizes that he has become free from unwholesome and bad actions. The Bodhisattva has perfected the Mahayana virtuous precepts (sila paramita) and attained the bases of the ten virtuous and skillful actions (kusala mula). Their thoughts are free from any taints or defilements. The Bodhisattva practices absorption meditation (dhyana) and mind concentration (samādhi).

The Sutralamkara clarifies the Sanskrit term vimala as becoming pure of mind, by freeing oneself from the stain of immorality (dauhsilya-mala) and the stain of attention paid to other vehicles (anyayana-manas-karamala). Vehicles in this sense refers to Non-Mahayana schools of thought.

A Bodhisattva, who practiced and attained the first stage, now aims for the second stage, where one develops the ten intentions of the mind: straight-forward, kind hearted, pliable, well tamed and self-controlled, even-minded, auspicious and helpful, undivided, indifferent, subliminal and greatness.

The mind intention of straight-forward relates to the concentration required to not deviate from the straight path and focus on the task at hand of the perfection of virtue:

1. The mind intention of kind hearted means to be patient when helping others along the path.
   
   
2. The mind intention of pliable means to have a mind ready for practice both willing and adaptable to absorb the teachings.
   
   
3. The mind intention of well tamed and self-controlled means to not be easily distracted from the Bodhisattva path and it’s practices.
   
   
4. The mind intention of even-minded means to have single-pointed concentration on the object of meditation.
   
   
5. The mind intention of auspicious and helpful means to have an open mind without preconceptions when helping others.
   
   
6. The mind intention of undivided means to not jump onto other internal thoughts or external distractions.
   
   
7. The mind intention of indifferent means to treat all mind obstacles equally.
   
   
8. The mind intention of subliminal and 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 second stage.

Along with the development of the positive intentions of the mind, the Bodhisattva no longer has any negative actions, such as:

1. The taking of life of sentient beings.
   
   
2. Taking what is not given (stealing).
   
   
3. Unwholesome behavior and misconduct.
   
   
4. Telling lies and leading people astray.
   
   
5. Unwholesome and harsh speech.
   
   
6. Idle talk and useless chatter.

This attainment has an effect on how the Bodhisattva sees other sentient beings who are still suffering in cyclical round of birth, aging, and death; because of this, the Bodhisattva commits to convincing others to avoid unwholesome actions, speech, and thoughts as well. This shows how what is attained is directly beneficial to others, in that the right conduct and right view is put into practice to help others immediately. In teaching others what one has attained oneself, the Bodhisattva has the ability to see how each person has a varying level of unwholesome demerit and wholesome merit, and knowns where to help each individual based on their immediate need in each person’s particular weaker areas.

In turn, those who are helped see the great compassion in the Bodhisattva, who now indiscriminately teaches and guides those who are in need, helping them to attain the same right conduct and right view. Out of the perfections (paramita) that are practices as part of the Bodhisattva Mahayana stages, the perfection of virtue (sila paramita) is accentuated in this stage and becomes well established. Virtue in oneself and towards others.