Bhumi (Buddhism)
Encyclopedia
The bodhisattva
's path of awakening in the Mahayana
tradition progresses through ten hierarchically arranged stages, referred to as the "bodhisattva bhūmis" (enlightenment-being grounds/levels, Tibetan: byang chub sems dpa'i sa). 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 in one's training that is accompanied by progressively greater power and wisdom.
: lam lnga)
) in all:
They correlate as follows:
Before a bodhisattva arrives at the first ground, he or she first must travel the first two of the five paths:
The ten grounds of the bodhisattva then can be grouped into the next three paths
More generally, the bhumis are an extremely advanced part of the Buddhist path; e.g. in Hua-yen Buddhism there are some 40 previous stages before the first bhumi [The 10 faiths; 10 abodes, 10 practices and 10 merit-transferences]. It may be illuminating to note that in Tientai Buddhism the practitioner of its so called "perfect teaching" are equal in attainment to arhats by just the 4th faith. Mahayana literature often features an enumeration of "two obstructions" (Wylie: sgrib gnyis), the "obstructions of delusive emotions" (Sanskrit: kleśa-varaṇa, Wylie: nyon-mongs-pa'i sgrib-ma) and the "obstructions to knowledge" (Sanskrit: jñeyāvaraṇa, Wylie: shes-bya'i sgrib-ma). It is said that the jñeyā-varaṇa is overcome at the attainment of the path of seeing, and the kleśa-varaṇa is overcome over the course of the path of meditation. This is not a equation universal to all Buddhists, e.g. Korean Son's Kihwa however states that the understanding obstruction is "erased" by the 10 abodes.
refers to the following ten bhūmis:
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.
And according to Nagarjuna,
Because of this, the bodhisattva's mind becomes purified and equinanimous, which is a prerequisite for training in the four dhyāna
s (meditative absorptions) and the four arupya-samapattis (formless absorptions).
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.
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. 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.
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.
As a result of these understandings bodhisattvas manifest meditative
wisdom
and avoid attachment to either cyclic existence
or nirvana
. Having overcome all attachments, bodhisattva
s 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.
and supramundane paths of śrāvaka
s and Pratyekabuddha
s (Hearers and solitary realizers). For this reason, this level is called the "Gone Afar." According to Nagarjuna,
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.
s overcome all afflictions regarding signs and their minds are always completely absorbed in the dharma
. According to Nargarjuna,
Because they are fully acquainted with signlessness, their minds are not moved by ideas of signs. Eighth Bhumi bodhisattva
s 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. Although they resolve to work for the benefit of others and they pervade the universe with feelings of friendliness
toward all sentient beings, these bodhisattva
s have transcended any tendency to imagine that there are truly existent beings.
Their understanding of suchness is so complete that it overturns afflicted views, 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 nonarisen phenomena", due to which they no longer think in terms of causes or causelessness. They also develop the ability to manifest in various forms in order to instruct others. Compassion and skill in means are automatic and spontaneous. There is no need to plan or contemplate how best to benefit others, since these bodhisattvas skillfully adapt themselves to every situation.
. Before this stage, progress was comparatively slow, like that of a boat being towed through a harbour. On the eighth through tenth bhumi, however, bodhisattva
s 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 bodhisattva
s - and perfect the ability to teach the doctrine. According to the Sutra Explaining the Thought,
Ninth bhūmi bodhisattvas also acquire the "four analytical knowledges"-of doctrines, meanings, 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 power, which means that because of the strength of their mastery of the four analytical knowledges and their meditation they are able to develop the six perfections
energetically and to practice them continually without becoming fatigued.
s overcome the subtlest traces of the afflictions. Like a cloud that pours rain on the earth, these bodhisattvas spread the doctrine in all directions, and each sentient being
absorbs what it needs in order to grow spiritually. Thus Nargarjuna states that
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.
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 bodhisattva
s 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
.
schools recognize 3-10 additional bhūmi.
Bodhisattva
In Buddhism, a bodhisattva is either an enlightened existence or an enlightenment-being or, given the variant Sanskrit spelling satva rather than sattva, "heroic-minded one for enlightenment ." The Pali term has sometimes been translated as "wisdom-being," although in modern publications, and...
's path of awakening in the Mahayana
Mahayana
Mahāyāna is one of the two main existing branches of Buddhism and a term for classification of Buddhist philosophies and practice...
tradition progresses through ten hierarchically arranged stages, referred to as the "bodhisattva bhūmis" (enlightenment-being grounds/levels, Tibetan: byang chub sems dpa'i sa). 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 in one's training that is accompanied by progressively greater power and wisdom.
Mārgas and Bhūmis
The bhūmis are often correlated with mārgas (Paths), five (pañcamārga, in Wylie TibetanWylie transliteration
The Wylie transliteration scheme is a method for transliterating Tibetan script using only the letters available on a typical English language typewriter. It bears the name of Turrell V. Wylie, who described the scheme in an article, A Standard System of Tibetan Transcription, published in 1959...
: lam lnga)
) in all:
- The path of accumulation (saṃbhāra-mārga, Wylie Tibetan: tshogs lam)
- The path of preparation or application (prayoga-mārga, Wylie Tibetan: sbyor lam)
- The path of seeing (darśana-mārga, Wylie Tibetan: mthong lam)
- The path of meditation (bhāvanā-mārga, Wylie Tibetan: sgom lam)
- The path of no more learning or consummation (aśaikṣā-mārga, Wylie Tibetan: mi slob pa’I lam or thar phyin pa'i lam)
They correlate as follows:
Before a bodhisattva arrives at the first ground, he or she first must travel the first two of the five paths:
- The path of accumulation
- The path of preparation
The ten grounds of the bodhisattva then can be grouped into the next three paths
- Bhūmi 1: The path of seeing
- Bhūmi 2-7: The path of meditation
- Bhūmi 8-10: The path of no more learning
More generally, the bhumis are an extremely advanced part of the Buddhist path; e.g. in Hua-yen Buddhism there are some 40 previous stages before the first bhumi [The 10 faiths; 10 abodes, 10 practices and 10 merit-transferences]. It may be illuminating to note that in Tientai Buddhism the practitioner of its so called "perfect teaching" are equal in attainment to arhats by just the 4th faith. Mahayana literature often features an enumeration of "two obstructions" (Wylie: sgrib gnyis), the "obstructions of delusive emotions" (Sanskrit: kleśa-varaṇa, Wylie: nyon-mongs-pa'i sgrib-ma) and the "obstructions to knowledge" (Sanskrit: jñeyāvaraṇa, Wylie: shes-bya'i sgrib-ma). It is said that the jñeyā-varaṇa is overcome at the attainment of the path of seeing, and the kleśa-varaṇa is overcome over the course of the path of meditation. This is not a equation universal to all Buddhists, e.g. Korean Son's Kihwa however states that the understanding obstruction is "erased" by the 10 abodes.
Ten bhūmis
The Avatamsaka SutraAvatamsaka Sutra
The is one of the most influential Mahayana sutras of East Asian Buddhism. The title is rendered in English as Flower Garland Sutra, Flower Adornment Sutra, or Flower Ornament Scripture....
refers to the following ten bhūmis:
- The first bhūmi, the Very Joyous. (Skt. Paramudita), in which one rejoices at realizing a partial aspect of the truth;
- The second bhūmi, the Stainless. (Skt. Vimala), in which one is free from all defilement;
- The third bhūmi, the Luminous. (Skt. Prabhakari), in which one radiates the light of wisdom;
- The fourth bhūmi, the Radiant. (Skt. Archishmati), in which the radiant flame of wisdom burns away earthly desires;
- The fifth bhūmi, the Difficult to Cultivate. (Skt. Sudurjaya), in which one surmounts the illusions of darkness, or ignorance as the Middle WayMiddle wayThe Middle Way or Middle Path is the descriptive term that Siddhartha Gautama used to describe the character of the path he discovered that led to liberation. It was coined in the very first teaching that he delivered after his enlightenment...
; - The sixth bhūmi, the Manifest. (Skt. Abhimukhi) in which supreme wisdom begins to manifest;
- The seventh bhūmi, the Gone Afar. (Skt. Duramgama), in which one rises above the states of the Two vehicles;
- The eighth bhūmi, the Immovable. (Skt. Achala), in which one dwells firmly in the truth of the Middle WayMiddle wayThe Middle Way or Middle Path is the descriptive term that Siddhartha Gautama used to describe the character of the path he discovered that led to liberation. It was coined in the very first teaching that he delivered after his enlightenment...
and cannot be perturbed by anything; - The ninth bhūmi, the Good Intelligence. (Skt. Sadhumati), in which one preaches the Law freely and without restriction;
- The tenth bhūmi, the Cloud of Doctrine. (Skt. Dharmamegha), in which one benefits all sentient beingsSentient beings (Buddhism)Sentient beings is a technical term in Buddhist discourse. Broadly speaking, it denotes beings with consciousness or sentience or, in some contexts, life itself. Specifically, it denotes the presence of the five aggregates, or skandhas...
with the Law (DharmaDharmaDharma means Law or Natural Law and is a concept of central importance in Indian philosophy and religion. In the context of Hinduism, it refers to one's personal obligations, calling and duties, and a Hindu's dharma is affected by the person's age, caste, class, occupation, and gender...
), just as a cloud sends down rain impartially on all things.
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. 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.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.
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 dhyāna
Dhyāna in Buddhism
Dhyāna in Sanskrit or jhāna in Pāli can refer to either meditation or meditative states. Equivalent terms are "Chán" in modern Chinese, "Zen" in Japanese, "Seon" in Korean, "Thien" in Vietnamese, and "Samten" in Tibetan....
s (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." 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.
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
Rupajhana
In Buddhism, rūpajhānas are successive levels of meditation in which the mind is focused on a material or mental object: it is a word frequently used in Pāli scriptures and to a lesser extent in the Mahayana scriptures...
, the four formless meditations
Arupajhana
In Buddhism, the arūpajhānas or "formless meditations" are four successive levels of meditation on non-material objects. These levels are higher than the rūpajhānas, and harder to attain...
, 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'sMaitreya-natha
Maitreya-nātha is a name whose use was pioneered by Buddhist scholars Erich Frauwallner, Giuseppe Tucci, and Hakiju Ui to distinguish one of the three founders of the Yogācāra school of Buddhist philosophy, along with Asaṅga and Vasubandhu. Some scholars believe this "Maitreya" to be a historical...
Ornament for the Mahayana Sutras
Mahayana-sutra-alamkara-karika
Mahāyāna-sūtrālamkāra-kārikā is a major work of Buddhist philosophy attributed to Maitreya-nātha as dictated to Asanga. The text, written in verse, presents the Mahāyāna path from the Yogācāra perspective...
, which explains that bodhisattvas on this level burn up the afflictive obstructions and the obstructions to omniscience with the radiance of their wisdom. 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.
Bodhisattvas on this level cultivate the perfection of samadhi
Samadhi (Buddhism)
In Buddhism, samādhi is mental concentration or composing the mind.-In the early Suttas:In the Pāli canon of the Theravada tradition and the related Āgamas of other early Buddhist schools, samādhi is found in the following contexts:* In the noble eightfold path, "right concentration" In Buddhism,...
. 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
Four Noble Truths
The Four Noble Truths are an important principle in Buddhism, classically taught by the Buddha in the Dharmacakra Pravartana Sūtra....
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
Meditation
Meditation is any form of a family of practices in which practitioners train their minds or self-induce a mode of consciousness to realize some benefit....
wisdom
Prajña
Prajñā or paññā is wisdom, understanding, discernment or cognitive acuity. Such wisdom is understood to exist in the universal flux of being and can be intuitively experienced through meditation...
and avoid attachment to either cyclic existence
Rebirth (Buddhism)
Rebirth in Buddhism is the doctrine that the evolving consciousness or stream of consciousness upon death , becomes one of the contributing causes for the arising of a new aggregation...
or nirvana
Nirvana
Nirvāṇa ; ) is a central concept in Indian religions. In sramanic thought, it is the state of being free from suffering. In Hindu philosophy, it is the union with the Supreme being through moksha...
. Having overcome all attachments, bodhisattva
Bodhisattva
In Buddhism, a bodhisattva is either an enlightened existence or an enlightenment-being or, given the variant Sanskrit spelling satva rather than sattva, "heroic-minded one for enlightenment ." The Pali term has sometimes been translated as "wisdom-being," although in modern publications, and...
s on this level can attain nirvana
Nirvana
Nirvāṇa ; ) is a central concept in Indian religions. In sramanic thought, it is the state of being free from suffering. In Hindu philosophy, it is the union with the Supreme being through moksha...
, but because of the force of the mind of awakening they decide to remain in the world in order to benefit other sentient beings
Sentient beings (Buddhism)
Sentient beings is a technical term in Buddhist discourse. Broadly speaking, it denotes beings with consciousness or sentience or, in some contexts, life itself. Specifically, it denotes the presence of the five aggregates, or skandhas...
. 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 mundaneMundane
In subcultural and fictional uses, a mundane is a person who does not belong to a particular group, according to the members of that group; the implication is that such persons, lacking imagination, are concerned solely with the mundane: the quotidian and ordinary...
and supramundane paths of śrāvaka
Sravaka
Shravaka or Śrāvaka or Sāvaka means "hearer" or, more generally, "disciple".This term is used by both Buddhists and Jains. In Jainism, a shravaka is any lay Jain...
s and Pratyekabuddha
Pratyekabuddha
A Pratyekabuddha or Paccekabuddha , literally "a lone buddha" , "a buddha on their own" or "a private buddha", is one of three types of enlightened beings according to some schools of Buddhism. The other two types are the Śrāvakabuddhas and Samyaksambuddhas...
s (Hearers and solitary realizers). For this reason, this level is called the "Gone Afar." 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 cessationNirvanaNirvāṇa ; ) is a central concept in Indian religions. In sramanic thought, it is the state of being free from suffering. In Hindu philosophy, it is the union with the Supreme being through moksha...
,
On this level bodhisattvas perfect their skill in means of meditation and practice
Upaya
Upaya is a term in Mahayana Buddhism which is derived from the root upa√i and refers to a means that goes or brings one up to some goal, often the goal of Enlightenment. The term is often used with kaushalya ; upaya-kaushalya means roughly "skill in means"...
(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
Paramita
Pāramitā or pāramī is "perfection" or "completeness." In Buddhism, the pāramitās refer to the perfection or culmination of certain virtues...
. 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 bodhisattvaBodhisattva
In Buddhism, a bodhisattva is either an enlightened existence or an enlightenment-being or, given the variant Sanskrit spelling satva rather than sattva, "heroic-minded one for enlightenment ." The Pali term has sometimes been translated as "wisdom-being," although in modern publications, and...
s overcome all afflictions regarding signs and their minds are always completely absorbed in the dharma
Dharma
Dharma means Law or Natural Law and is a concept of central importance in Indian philosophy and religion. In the context of Hinduism, it refers to one's personal obligations, calling and duties, and a Hindu's dharma is affected by the person's age, caste, class, occupation, and gender...
. 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.
Because they are fully acquainted with signlessness, their minds are not moved by ideas of signs. Eighth Bhumi bodhisattva
Bodhisattva
In Buddhism, a bodhisattva is either an enlightened existence or an enlightenment-being or, given the variant Sanskrit spelling satva rather than sattva, "heroic-minded one for enlightenment ." The Pali term has sometimes been translated as "wisdom-being," although in modern publications, and...
s 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
Nirvana
Nirvāṇa ; ) is a central concept in Indian religions. In sramanic thought, it is the state of being free from suffering. In Hindu philosophy, it is the union with the Supreme being through moksha...
. 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. Although they resolve to work for the benefit of others and they pervade the universe with feelings of friendliness
Metta
Mettā or maitrī is loving-kindness, friendliness, benevolence, amity, friendship, good will, kindness, love, sympathy, close mental union , and active interest in others. It is one of the ten pāramīs of the Theravāda school of Buddhism, and the first of the four sublime states...
toward all sentient beings, these bodhisattva
Bodhisattva
In Buddhism, a bodhisattva is either an enlightened existence or an enlightenment-being or, given the variant Sanskrit spelling satva rather than sattva, "heroic-minded one for enlightenment ." The Pali term has sometimes been translated as "wisdom-being," although in modern publications, and...
s have transcended any tendency to imagine that there are truly existent beings.
Their understanding of suchness is so complete that it overturns afflicted views, 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 nonarisen phenomena", due to which they no longer think in terms of causes or causelessness. They also develop the ability to manifest in various forms in order to instruct others. Compassion and skill in means are automatic and spontaneous. There is no need to plan or contemplate how best to benefit others, since these bodhisattvas skillfully adapt themselves to every situation.
The ninth bhūmi, the Good Intelligence
From this point on, bodhisattvas move quickly toward awakeningBodhi
Bodhi is both a Pāli and Sanskrit word traditionally translated into English with the word "enlightenment", but which means awakened. In Buddhism it is the knowledge possessed by a Buddha into the nature of things...
. Before this stage, progress was comparatively slow, like that of a boat being towed through a harbour. On the eighth through tenth bhumi, however, bodhisattva
Bodhisattva
In Buddhism, a bodhisattva is either an enlightened existence or an enlightenment-being or, given the variant Sanskrit spelling satva rather than sattva, "heroic-minded one for enlightenment ." The Pali term has sometimes been translated as "wisdom-being," although in modern publications, and...
s 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
Sravaka
Shravaka or Śrāvaka or Sāvaka means "hearer" or, more generally, "disciple".This term is used by both Buddhists and Jains. In Jainism, a shravaka is any lay Jain...
, solitary realizers
Pratyekabuddha
A Pratyekabuddha or Paccekabuddha , literally "a lone buddha" , "a buddha on their own" or "a private buddha", is one of three types of enlightened beings according to some schools of Buddhism. The other two types are the Śrāvakabuddhas and Samyaksambuddhas...
, and bodhisattva
Bodhisattva
In Buddhism, a bodhisattva is either an enlightened existence or an enlightenment-being or, given the variant Sanskrit spelling satva rather than sattva, "heroic-minded one for enlightenment ." The Pali term has sometimes been translated as "wisdom-being," although in modern publications, and...
s - 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."
Ninth bhūmi bodhisattvas also acquire the "four analytical knowledges"-of doctrines, meanings, 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 power, which means that because of the strength of their mastery of the four analytical knowledges and their meditation they are able to develop the six perfections
Paramita
Pāramitā or pāramī is "perfection" or "completeness." In Buddhism, the pāramitās refer to the perfection or culmination of certain virtues...
energetically and to practice them continually without becoming fatigued.
The tenth bhūmi, the Cloud of Doctrine
On the tenth bhūmi, bodhisattvaBodhisattva
In Buddhism, a bodhisattva is either an enlightened existence or an enlightenment-being or, given the variant Sanskrit spelling satva rather than sattva, "heroic-minded one for enlightenment ." The Pali term has sometimes been translated as "wisdom-being," although in modern publications, and...
s overcome the subtlest traces of the afflictions. Like a cloud that pours rain on the earth, these bodhisattvas spread the doctrine in all directions, and each sentient being
Sentient beings (Buddhism)
Sentient beings is a technical term in Buddhist discourse. Broadly speaking, it denotes beings with consciousness or sentience or, in some contexts, life itself. Specifically, it denotes the presence of the five aggregates, or skandhas...
absorbs what it needs in order to grow spiritually. Thus Nargarjuna states that
The tenth is the Cloud of Doctrine because
The rain of excellent doctrine falls,
The Bodhisattva is consecrated
With light by the Buddhas.
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
Asanga
Asaṅga was a major exponent of the Yogācāra tradition in India, also called Vijñānavāda. Traditionally, he and his half-brother Vasubandhu are regarded as the founders of this school...
, 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.
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 bodhisattva
Bodhisattva
In Buddhism, a bodhisattva is either an enlightened existence or an enlightenment-being or, given the variant Sanskrit spelling satva rather than sattva, "heroic-minded one for enlightenment ." The Pali term has sometimes been translated as "wisdom-being," although in modern publications, and...
s 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
Buddhahood
In Buddhism, buddhahood is the state of perfect enlightenment attained by a buddha .In Buddhism, the term buddha usually refers to one who has become enlightened...
.
Additional bhūmi
With the 10 bhūmi, various VajrayanaVajrayana
Vajrayāna Buddhism is also known as Tantric Buddhism, Tantrayāna, Mantrayāna, Secret Mantra, Esoteric Buddhism and the Diamond Vehicle...
schools recognize 3-10 additional bhūmi.