Prabhâkarî means “brightness,” that is, of the intellect. This predominantly characterises the spiritual condition of the Bodhisattva at this stage. Here he gains the most penetrating insight into the nature of things. He recognises that all things that are created are not permanent, are conducive to misery, have no abiding selfhood (_âtman_), are destitute of purity, and subject to final decay. He recognises also that the real nature of things, however, is neither created nor subject to destruction, it is eternally abiding in the selfsame essence, and transcends the limits of time {316} and space. Ignorant beings not seeing this truth are always worrying over things transient and worthless, and constantly consuming their spiritual energy with the fire of avarice, anger, and infatuation, which in turn accumulates for their future existences the ashes of misery and suffering. This wretched condition of sentient beings further stimulates the loving heart of the Bodhisattva to seek the highest intelligence of Buddha, which, giving him great spiritual energy, enables him to prosecute the gigantic task of universal emancipation. His desire for the Buddha-intelligence and his faith in it are of such immense strength that he would not falter even for a moment, if he is only assured of the attainment of the priceless treasure, to plunge himself into the smeltering fire of a volcano. (4) _The Arciṣmatî._ Arciṣmatî, meaning “inflammation,” is the name given to the fourth stage, at which the Bodhisattva consumes all the sediments of ignorance and evil passions in the fiery crucible of the purifying Bodhi. He practises here most strenuously the thirty-seven virtues called Bodhipâkṣikas which are conducive to the perfection of the Bodhi. These virtues consist of seven categories: (I) Four Contemplations (_smṛtyusthâna_): 1. On the impurity of the body; 2. On the evils of sensuality; 3. On the evanescence of the worldly interests; 4. On the non-existence of âtman in things composite. (II) Four Righteous Efforts (_samyakprahâna_): 1. To {317} prevent evils from arising; 2. To suppress evils already existing; 3. To produce good not yet in existence; 4. To preserve good already in existence. (III) Four Forces of the Will (_ṛddhipâda_): 1. The determination to accomplish what is willed; 2. The energy to concentrate the mind on the object in view; 3. The power of retaining the object in memory; 4. The intelligence that perceives the way to Nirvâna. (IV) Five Powers (_indrya_), from which all moral good is produced: 1. Faith; 2. Energy; 3. Circumspection; 4. Equilibrium, or tranquillity of mind; 5 Intelligence. (V) Five Functions (_bala_): Same as the above.[129] (VI) Seven Constituents of the Bodhi (_bodhyanga_): 1. The retentive power; 2. Discrimination; 3. Energy; 4. Contentment; 5. Modesty; 6. The balanced mind; 7. Large-heartedness.