That is to say, (1) the Bodhisattva practises the virtue of charity (_dâna_) by freely giving away to all sentient creatures all the merits that he has acquired by following the path of Buddhas. (2) He practises the virtue of good conduct (_çîla_) by destroying all the evil passions that disturb serenity of mind. (3) He practises the virtue of patience (_kṣânti_), for he never gets irritated or excited over what is done to him by ignorant beings. (4) He practises the virtue of strenuousness (_vriya_), for he never gets tired of {322} accumulating merits and of promoting good-will among his fellow-creatures. (5) He practises the virtue of calmness (_dhyâna_), for his mind is never distracted in steadily pursuing his way to supreme knowledge. (6) He practises the virtue of intelligence (_prajñâ_), for he always restrains his thoughts from wandering away from the path of absolute truth. (7) He practises the virtue of tactfulness (_upâya_), for he has an inexhaustible mine of expediencies ready at his command for the work of universal salvation. (8) He practises the virtue of will-to-do (_pranidhâna_) by determinedly following the dictates of the highest intelligence. (9) He practises the virtue of strength (_bala_), for no evil influences, no heretical thoughts can ever frustrate or slacken his efforts for the general welfare of people. (10) Finally, he practises the virtue of knowledge, (_jñâna_), by truthfully comprehending and expounding the ultimate nature of beings. (8) _The Acalâ._ Acalâ, “immovable,” is the name for the eighth stage of Bodhisattvahood. When a Bodhisattva, transcending all forms of discursive or deliberate knowledge, acquires the highest, perfect knowledge called _anutpattikadharmakṣânti_, he is said to have gone beyond the seventh stage. Anutpattikadharmakṣânti literally means “not-created-being-forbearance”; and the Buddhists use the term in the sense of keeping one’s thoughts in conformity to the views that nothing in this world {323} has ever been created, that things are such as they are, i.e. they are Suchness itself. This knowledge is also called non-conscious or non-deliberate knowledge in contradistinction to relative knowledge that constitutes all our logical and demonstrative knowledge. Strictly speaking, this so-called knowledge is not knowledge in its ordinary signification, it is a sort of unconscious or subconscious intelligence, or immediate knowledge as some call it, in which not only willing and acting, but also knowing and willing are one single, undivided exhibition of activity, all logical or natural transition from one to the other being altogether absent. Here indeed knowledge is will and will is action; “Let there be light,” and there is light, and the light is good; it is the state of a divine mind.