literally means "ground" or "foundation". Each stage represents a level
of attainment, and serves as a basis for the next one. Each level marks
a definite advancement in one's training, that is accompanied by
progressively greater power and wisdom.
, the wish to liberate all sentient beings.
. With these steps, the practitioner becomes a
, and enters upon the paths.
Before attaining the ten grounds, the bodhisattva traverses the first two of the five
The ten grounds of the bodhisattva are grouped within the three subsequent paths:
Buddhism the practitioner of the so called "perfect teaching" is equal in attainment to
by just the 4th faith.
Mahayana literature often features an enumeration of "two obstructions" (Wylie:
This is not a statement agreed
upon by all Buddhist schools, e.g.
The first bhūmi, the Very Joyous
The First bhūmi, called the "Very Joyous", is attained with the first
direct perception of emptiness and is simultaneous with entry into the
third of the five paths to awakening, the path of seeing.
[5][6]
It is called "very joyous" because the bodhisattva works at the
perfections of generosity and develops the ability to give away
everything without regret and with no thought of praise or reward (for
themselves). All phenomena are viewed as empty and as subject to decay,
suffering, and death, and so bodhisattvas lose all attachment to them.
According to Tsong Khapa, first level bodhisattvas directly understand
that persons do not exist by way of their own nature. Due to this, they
overcome the false idea that the five aggregates constitute a truly
existent person. They also eliminate predispositions toward corrupted
ethics so completely that they will not arise again.
[7]
Despite having directly Perceived emptiness, bodhisattvas on the
first level are primarily motivated by faith. They train in ethics in
order to cleanse their minds of negativity and, so they prepare
themselves for the cultivation of mundane meditative absorption that
comes on the second level.
The second bhūmi, the Stainless
Bodhisattvas on the second level, the "Stainless", perfect ethics and
overcome all tendencies towards engagement in negative actions. Their
control becomes so complete that even in dreams they have no immoral
thoughts. According to Tsong Khapa for such a bodhisattva,
"on all occasions of waking and dreaming his movements or activities
of body, speech and mind are pure of even subtle infractions...he
fulfills the three paths of virtuous actions-abandoning killing,
stealing, and sexual misconduct-with his body; the middle four-abandons
lying, divisive talk, harsh speech, and senseless chatter-with his
speech; and the last three-abandoning covetousness, harmful intent, and
wrong views-with his mind. Not only does he refrain from what is
prohibited but he also fulfills all the positive achievements related to
proper ethics."[8]
And according to Nagarjuna,
The second is called the Stainless
Because all ten [virtuous] actions
Of body, speech, and mind are stainless
And they naturally abide in those [deeds of ethics].
Through the maturation of those [good qualities]
The perfection of ethics becomes supreme.
They become Universal Monarchs helping beings,
Masters of the glorious four continents and of the seven precious objects.
Because of this, the bodhisattva's mind becomes purified and equinanimous, which is a prerequisite for training in the four
dhyānas (meditative absorptions) and the four
arupya-samapattis (formless absorptions).
The third bhūmi, the Luminous
Tsong Khapa states that the third bhūmi is called the "Luminous"
because when it is attained "the fire of wisdom burning all the fuel of
objects of knowledge arises along with a light which by nature is able
to extinguish all elaborations of duality during meditative equipoise."
[9] Bodhisattvas on this level cultivate the perfection of patience. Their equanimity becomes so profound that
even if someone...cuts from the body of this bodhisattva not just
flesh but also bone, not in large sections but bit by bit, not
continually but pausing in between, and not finishing in a short time
but cutting over a long period, the bodhisattva would not get angry at
the mutilator.[10]
The Bodhisattva realizes that his tormentor is motivated by afflicted
thoughts and is sowing seeds of his own future suffering. As a result,
the bodhisattva feels not anger, but a deep sadness and compassion for
this cruel person, who is unaware of the operations of karma. Trainees
on the third level overcome all tendencies toward anger, and never react
with hatred (or even annoyance) to any harmful acts or words. Rather,
their equanimity remains constant, and all sentient beings are viewed
with love and compassion:
All anger and resentment rebound on the person who generates them,
and they do nothing to eliminate harms that one has already experienced.
They are counterproductive in that they destroy one's peace of mind and
lead to unfavorable future situations. There is nothing to be gained
through anger and resentment, revenge does nothing to change the past,
and so the bodhisattva avoids them. Moreover, one's present suffering is
only a result of one's own past misdeeds; so one's enemy is only an
agent of the inevitable fruition of karma.
Bodhisattvas on this level also train in the four
form meditations, the four
formless meditations, and the
four immeasurables, and the
higher knowledges.
The fourth bhūmi, the Radiant
On the fourth level, the "Radiant", bodhisattvas cultivate the
perfection of effort and eliminate afflictions. According to Wonch'uk,
this level is so named because fourth bhumi bodhisattvas "constantly
emit the radiance of exalted wisdom." He also cites
Maitreya's Ornament for the Mahayana Sutras,
which explains that bodhisattvas on this level burn up the afflictive
obstructions and the obstructions to omniscience with the radiance of
their wisdom.
[11]
They enter into progressively deeper meditative absorptions and attain a
powerful mental pliancy as a result. This eliminates laziness and
increases their ability to practice meditation for extended periods of
time. They destroy deeply rooted afflictions and cultivate the
thirty-seven
harmonies with awakening.
Through training in these thirty-seven practices, bodhisattvas
develop great skill in meditative absorptions and cultivate wisdom,
while weakening the artificial and innate conceptions of true existence.
The fifth bhūmi, Difficult to Cultivate
The fifth level is called the "Difficult to Cultivate" because it
involves practices that are so arduous and require a great deal of
effort to perfect. It is also called the "Difficult to Overcome" because
when one has completed the training of this level one has profound
wisdom and insight that are difficult to surpass or undermine. According
to Nagarjuna,
The fifth is called the Extremely Difficult to Overcome
Since all evil ones find it extremely hard to conquer him;
He becomes skilled in knowing the subtle
Meanings of the noble truths and so forth.
[12]
Bodhisattvas on this level cultivate the perfection of
samadhi.
They develop strong powers of meditative stabilization and overcome
tendencies toward distraction. They achieve mental one-pointedness and
they perfect calm abiding. They also fully penetrate the meanings of the
four noble truths
and the two truths (conventional truths and ultimate truths) and
perceive all phenomena as empty, transient and prone to suffering.
The sixth bhūmi, the Manifest
The sixth level is called the "Manifest" because the bodhisattva clearly perceives the workings of
dependent arising and directly understands "signlessness" (
Mtshan ma med pa, Tibetan.
Animitta,
Sanskrit). Signlessness refers to the fact that phenomena seem to
possess their apparent qualities by way of their own nature, but when
one examines this appearance one realizes that all qualities are merely
mentally imputed and not a part of the nature of the objects they appear
to characterize.
As a result of these understandings bodhisattvas manifest
meditative wisdom and avoid attachment to either
cyclic existence or
nirvana.
[13] Having overcome all attachments,
bodhisattvas on this level can attain
nirvana, but because of the force of the mind of awakening they decide to remain in the world in order to benefit other
sentient beings. They cultivate the
Perfection of Wisdom,
through which they perceive all phenomena as lacking inherent
existence, as being like dreams, illusions, reflections, or magically
created objects. All notions of "I" and "other" are transcended, along
with conceptions of "inherent existence" and "inherent nonexistence."
These sixth-level bodhisattvas abide in contemplation of suchness, with
minds that are undisturbed by false ideas.
The seventh bhūmi, the Gone Afar
Bodhisattvas on the seventh level develop the ability to contemplate signlessness uninterruptedly and enter into advanced
meditative absorptions for extended periods of time, thus passing beyond both the
mundane and
supramundane paths of
śrāvakas and
Pratyekabuddhas (Hearers and solitary realizers). For this reason, this level is called the "Gone Afar."
[14] According to Nagarjuna,
The seventh is the Gone Afar because
The number of his qualities has increased,
Moment by moment he can enter
The equipoise of
cessation,
[15]
On this level bodhisattvas perfect their
skill in means of meditation and practice (
Thabs la mkhas pa, Tibetan;
Upaya-Kausalya,
Sanskrit), which is their ability to cleverly adapt their teaching
tactics to the individual proclivities and needs of their audiences.
They also develop the ability to know the thoughts of others, and in
every moment are able to practice all the
perfections.
All thoughts and actions are free from afflictions, and they constantly
act spontaneously and effectively for the benefit of others.
The eighth bhūmi, the Immovable
The Eighth level is called the "Immovable" because
bodhisattvas overcome all afflictions regarding signs and their minds are always completely absorbed in the
dharma. At this stage, an Arya Bodhisattva has attained realization equivalent to a full
Theravada Arhat. At this level, a Bodhisattva has achieved
Nirvana. According to Nargarjuna,
The eighth is the Immovable, the youthful stage,
Through nonconceptuality he is immovable;
And the spheres of his body, speech and mind's
Activities are inconceivable.
[16]
Because they are fully acquainted with signlessness, their minds are not moved by ideas of signs. Eighth Bhumi
bodhisattvas
are said to be "irreversible", because there is no longer any
possibility that they might waver on the path or backslide. They are
destined for full buddhahood, and there are no longer any inclinations
to seek a personal
nirvana.
They cultivate the "perfection of aspiration", which means that they
undertake to fulfill various vows, due to which they accumulate the
causes of further virtues.
[17] Although they resolve to work for the benefit of others and they pervade the universe with feelings of
friendliness toward all sentient beings, these
bodhisattvas have transcended any tendency to missunderstand
anatta.
Their understanding of
emptiness is so complete that it overturns innate delusions, and reality appears in a completely new light. They enter into
meditation on emptiness
with little effort. Bodhisattvas on this level are compared to people
who have awakened from dreams, and all their perceptions are influenced
by this new awareness. They attain the meditative state called
"forbearance regarding non-arisen phenomena", due to which they no
longer think in terms of inherent causes or inherent causelessness. They
also develop the ability to manifest in various forms in order to
instruct others. Compassion and skillful means are automatic and
spontaneous. There is no need to plan or contemplate how best to benefit
others, since Bodhisattvas on the 8th level automatically react
correctly to every situation.
The ninth bhūmi, the Good Intelligence
From this point on, bodhisattvas move quickly toward
awakening.
Before this stage, progress was comparatively slow, like that of a boat
being towed through a harbour. On the eighth through tenth bhumi,
however,
bodhisattvas
make huge strides toward buddhahood, like a ship that reaches the ocean
and unfurls its sails. On the ninth level, they fully understand the
three vehicles -
hearers,
solitary realizers, and
bodhisattvas - and perfect the ability to teach the doctrine. According to the
Sutra Explaining the Thought,
Because of attaining faultlessness and very extensive intelligence in
terms of mastery of teaching the doctrine in all aspects, the ninth
level is called the "Good Intelligence."[18]
Ninth bhūmi bodhisattvas also acquire the "four analytical
knowledges"-of fundamental concepts, meaning, grammar, and exposition.
Due to this, they develop wondrous eloquence and skill in presenting
doctrinal teachings. Their intelligence surpasses that of all humans and
gods, and they comprehend all names, words, meanings, and languages.
They can understand any question from any being. They also have the
ability to answer them with a single sound, which is understood by each
being according to its capacities. On this level they also cultivate the
perfection of
virja,
which means that because of the strength of their mastery of the four
analytical knowledges and their meditation they are able to develop
paramitas energetically and to practice them continually without becoming fatigued.
The tenth bhūmi, the Cloud of Dharma
On the tenth bhūmi,
bodhisattvas
overcome the subtlest traces of the afflictions. Like a cloud that
pours rain on the earth, these bodhisattvas spread the dharma in all
directions, and each
sentient being absorbs what it needs in order to grow spiritually. Thus Nargarjuna states that
The tenth is the Cloud of Dharma because
The rain of excellent doctrine falls,
The Bodhisattva is consecrated
With light by the Buddhas.[20]
At this stage bodhisattvas enter into progressively deeper meditative
absorptions and develop limitless powers with respect to magical
formulas. They cultivate the perfection of exalted wisdom, which,
according to
Asanga,
enables them to increase their exalted wisdom. This in turn strengthens
the other perfections. As a result they become established in the joy
of the doctrine.
[21]
They acquire perfect bodies, and their minds are cleansed of the
subtlest traces of the afflictions. They manifest in limitless forms for
the benefit of others and transcend the ordinary laws of time and
space. They are able to place entire world systems in a single pore,
without diminishing them or increasing the size of the pore. When they
do this, the beings inhabiting the worlds feel no discomfort, and only
those who are advanced
bodhisattvas even notice.
Bodhisattvas on this level receive a form of empowerment from
innumerable buddhas. This is called "great rays of light", because the
radiance of these bodhisattvas shines in all directions. This
empowerment helps them in removing the remaining obstructions to
omniscience and gives them added confidence and strength. At the final
moment of this stage they enter into a meditative state called the
"vajralike meditative stabilization", in which the subtlest remaining
obstacles to buddhahood are overcome. They arise from this concentration
as
Buddhas.
Additional bhūmi
With the 10 bhūmi, various
Vajrayana schools recognize 3-10 additional bhūmi
---
Om Guru Lian Sheng Siddhi Hom
Lama Lotuschef
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