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Buddhist stages of enlightenment

In Buddhism, Bhūmi (Sanskrit: भूमि 'foundation', Chinese: 地 'ground' ) is the 32nd and 33rd place (10th and 11th in simple count) on the outgoing's process of Mahayana awakening. Each stage represents a level of attainment in that case, 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. Buddhist monks who arrived at Bhūmi were originally called śrāvakas. Śakro devānām and Trāyastriṃśa are together called "Bhūmi nivāsin". The ten bodhisattva stages are also called vihara ('dwelling').

The Daśabhūmika Sūtra refers to the following ten bhūmis. The first bhūmi, the Very Joyous. (Skt. pramuditā), in which one rejoices at realizing a partial aspect of the truth;
The second bhūmi, the Stainless. (Skt. vimalā), in which one is free from all defilement;
The third bhūmi, the Light Maker. (Skt. prabhākarī), in which one radiates the light of wisdom;
The fourth bhūmi, the Radiant Intellect. (Skt. arciṣmatī), in which the radiant flame of wisdom burns away earthly desires;
The fifth bhūmi, the Difficult to Master. (Skt. sudurjayā), in which one surmounts the illusions of darkness, or ignorance as the Middle Way;
The sixth bhūmi, the Manifest. (Skt. abhimukhī) in which supreme wisdom begins to manifest;
The seventh bhūmi, the Gone Afar. (Skt. dūraṃgamā), in which one rises above the states of the Two vehicles;
The eighth bhūmi, the Immovable. (Skt. acalā), in which one dwells firmly in the truth of the Middle Way and cannot be perturbed by anything;
The ninth bhūmi, the Good Intelligence. (Skt. sādhumatī), in which one preaches the Law freely and without restriction;
The tenth bhūmi, the Cloud of Doctrine. (Skt. dharmameghā), in which one benefits all sentient beings with the Law (Dharma), just as a cloud sends down rain impartially on all things.

The First bhūmi, called "Very Joyous", is attained with the first direct perception of emptiness (Śūnyatā) 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 and correctly 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.

Tsong Khapa states that the third bhūmi is called the "Light Maker" 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. Bodhisattvas on this level also train in the four form meditations, the four formless meditations, and the four immeasurables, and the higher knowledges.

On the fourth level, the "Radiant Intellect", 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. 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 factors of 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 sixth level is called the "Manifest" because the bodhisattva clearly perceives the workings of dependent arising and directly understands "the signless" (Mtshan ma med pa, Tibetan. Animitta, Sanskrit). The signless 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. 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.

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." 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 virya, 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 bhūmis are often categorized with or merged into, the separate schema of the "five paths". The main ideas of this schema were inherited by Yogacara from the Sarvāstivāda Vaibhāṣika Abhidharma texts as well as Vasubadhu's Abhidharmakośakārikā (AKBh). This schema continues to be developed in Yogacara texts like Asanga's Mahāyānasaṃgraha (MS), where it is given a more Mahayanist explanation and becomes tied to the bodhisattva path and the bhūmis. Mokṣa bhāgīya (The state leading up to release) or Saṃbhāra mārga (path of accumulation, tshogs lam). According to Vasubandhu's AKBh, in this path, one practices morality and contentment, learns and reflects on the teaching, keeps themselves free from unwholesome thinking, and practices the four foundations of mindfulness. In the Tibetan tradition, persons on the path are said to possess a strong desire to overcome suffering, either their own or others and renounce the worldly life. Nirveda bhāgīya (The state leading up to penetration) or Prayoga mārga (The path of preparation, sbyor lam). According to the AKBh, in this stage, one observes the four noble truths in terms of its sixteen aspects. In the Tibetan tradition, this path is when one begins to practice meditation and gains analytical knowledge of emptiness. Darśana mārga (The path of seeing or insight, mthong lam). According to the AKBh, in this path one continues to observe the four noble truths until one realizes it and abandons eighty eight afflictions (kleshas). In Asanga's MS, this stage is when one realizes that all things are mere mental presentations (vijñapti matra), which leads to the first instance of the turning of the basis (āśraya parāvṛtti). In the Tibetan tradition, this is when one practices samatha and realizes emptiness directly. Bhāvanā mārga, (The path of cultivation, sgom lam). According to the AKBh, in this stage, one continues to practice and abandons 10 further kleshas. In the MS, one practices in this stage by applying the antidotes (pratipakṣa) to all of the obstructions (sarvā varaṇa) and continues the process of the turning of the basis (āśraya parāvṛtti). Aśaikṣā mārga (The path of no more learning or consummation, mi slob pa’i lam or thar phyin pa'i lam) also known as Niṣṭhā mārga (in the MS). Persons on this path have completely freed themselves of all obstructions and afflictions and are thus perfected or fulfilled (niṣṭhā). According to the MS, one has achieved the bodies of a Buddha.