Brahmavihara - The Four Immeasurables (1/4)

The Brahmavihara may be parsed as "Brahma" and "vihara," which are often rendered into English as "sublime" or "divine abodes. The Brahmavihara are a series of four Buddhist virtues and the meditation practices made to cultivate them. They are also known as the four immeasurables.

The Brahmaviharas are four prized emotions or mindstates that give us a framework to cultivate positive behaviours and minimise harmful ones. They are called the “divine abodes” because they are the mental states in which all the enlightened ones reside. They are also known as the “four immeasurables” or “four limitless ones” because they represent love and goodwill towards all sentient beings, without limit.

The four Brahmaviharas are: 

1. Loving-kindness (Pali: mettā, Sanskrit: maitrī) is active good will towards all;
2. Compassion (Pali and Sanskrit: karuṇa) results from metta, which is identifying the suffering of others as one's own.
3. Sympathetic joy (Pali and Sanskrit: muditā) is the feeling of joy because others are happy, even if one did not contribute to it. It is a form of sympathetic joy.
4. Equanimity (Pali: upekkha, Sanskrit: upekṣa) is even-mindedness and serenity, treating everyone impartially.

According to the Metta Sutta, cultivation of the four immeasurables has the power to cause the practitioner to be reborn into a "Brahma realm." 

The Four Immeasurables as a Traditional Tibetan Buddhist Prayer

May all beings have happiness and the cause of happiness. 

May they be free of suffering and the cause of suffering. 
May they never be disassociated from supreme happiness, which is without suffering. 
May they remain in boundless equanimity, free from both attachment to close ones and rejection of others.

There was a very famous Dzogchen master in thirteenth-century Tibet named Longchenpa who taught that the entire conduct of the bodhisattva can be summarised into two aspects: (1) aspirational bodhichitta and (2) actualizing bodhichitta.

Longchenpa went on to explain that the aspirational bodhichitta is actually based on the Four Immeasurables: (1) immeasurable love, (2) immeasurable compassion, (3) immeasurable joy, and (4) immeasurable equanimity. 

Because sentient beings are as limitless as space, our practice of these four virtues must also be immeasurable. We can begin developing these in our hearts by chanting aspirational prayers such as, “May all beings be happy, may the causes of their suffering be removed, may they always be joyful, and may they all remain in a state of equanimity.”

The aspirational Bodhichitta is mainly applied at the levels of mind and speech. Through practice, it becomes the cause of the actualized Bodhichitta. Once we accomplish this, we can perform actions with the confidence arising from our intention to benefit others.

The first of the Four Immeasurables is loving kindness. Presently, our loving kindness is very partial because we just love ourselves and our close friends, family members, and relatives. Love is something we can experience quite easily, and therefore, through practice, it can become profound and vast. 

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Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?

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Please help us develop our Dharma activities that will not only benefit you but all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us enhance our work and accomplish more for a better and brighter future.

 

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn the Dharma wheels in the world.

 

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease.

But increase further and further.

 

Dedication of Merit

By this merit, may we then obtain omniscience then.

Having defeated the enemies wrongdoings

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness, and death.

 

*Note

I do not own or infringe any copyright on the picture(s).

Picture(s) courtesy and credit to the rightful distributors and/or studios

The picture(s) are intended for editorial use only.

 

Maitreya ,The Coming Buddha

Maitreya is the Buddha of the future, who will be born to teach enlightenment in the next age. According to Mahayana teachings, a Buddha is first born as a Bodhisattva and then, after many lifetimes, progresses on to Buddhahood. The historical Buddha was himself referred to as a bodhisattva before becoming the Buddha.

Where is Maitreya now?

The Tuṣita Heaven, Maitreya currently resides in the Tusita Heaven, said to be reachable through meditation. Gautama Buddha also lived here before he was born into the world, as all bodhisattvas live in Tuṣita Heaven before they descend to the human realm to become Buddhas.

 

What is a Maitreya?

Maitreya is the Buddha of the future, who will be born to teach enlightenment in the next age. According to Mahayana teachings, a Buddha is first born as a Bodhisattva and then, after many lifetimes, progresses on to Buddhahood. The historical Buddha was himself referred to as a bodhisattva before becoming the Buddha.

Maitreya, in Buddhist tradition, is the future Buddha, presently a bodhisattva residing in Tushita heaven, who will descend to earth to preach a new Dharma (“law”) when the teachings of Gautama Buddha have completely decayed. Maitreya is the earliest Bodhisattva around whom a cult developed and is mentioned in scriptures from the 3rd century CE. He was accepted by all schools of Buddhism and is still the only bodhisattva generally honoured by the Theravada tradition.

The name Maitreya is derived from the Sanskrit Maitri (“friendliness”). In Pali the name becomes Metteyya, in Chinese Milefo, in Japanese Miroku, and in Mongolian Maidari; in Tibetan the bodhisattva is known as Byams-pa (“Kind,” or “Loving”). 

His worship was especially popular from the 4th to the 7th centuries, and his images are found throughout the Buddhist world; many of them beautifully convey his characteristic air of expectancy and promise. He is represented in painting and sculpture both as a bodhisattva and as a buddha, and he is frequently depicted seated in European fashion or with his ankles loosely crossed.

In all branches of Buddhism, Maitreya Buddha is viewed as the direct successor of Gautama Buddha. (In some Buddhist literature, such as the Amitabha Sutra and the Lotus Sutra, he is referred to as Ajita.) According to the scriptures, Maitreya's teachings will be similar to those of Gautama Buddha (also known as Sakyamuni Buddha). The arrival of Maitreya is prophesied to occur during an era when the teachings of Gautama Buddha have been disregarded or largely forgotten.

Despite many religious figures and spiritual leaders claiming to be Maitreya throughout history, diverse Buddhist sects insist that these are false claims, while underscoring that Maitreya has yet to appear and that he is the Buddha of the future. 

While Maitreya is said to be a Bodhisattva who has long been prophesied to appear on Earth (being mentioned in scriptures as early as the 3rd century CE), traditional Buddhists believe that Maitreya at present resides in Tushita heaven. 

On account of his enlightenment and his relinquishing any sense of personal self or ego, Maitreya is poised to teach self-realisation as well as right action and right relationship, or the Dharma.

One mention of the prophecy of Maitreya is in the Maitreyavyākaraṇa. It implies that Maitreya is a teacher of meditative trance Sadhanā and states that gods, men, and other beings:

They will lose their doubts, and the torrents of their cravings will be cut off. Free from all misery, they will manage to cross the ocean of becoming, and, as a result of Maitreya's teachings, they will lead a holy life. No longer will they regard anything as their own; they will have no possession, no gold or silver, no home, no relatives! But they will lead the holy life of oneness under Maitreya's guidance. They will have torn the net of the passions; they will manage to enter into trances; and theirs will be an abundance of joy and happiness, for they will lead a holy life under Maitreya's guidance. 

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Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years. We have exceptionally constrained support and do not receive subsidies or funding from people in general.

 

Please help us develop our Dharma activities that will not only benefit you but all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us enhance our work and accomplish more for a better and brighter future.

 

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn the Dharma wheels in the world.

 

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease.

But increase further and further.

 

Dedication of Merit

By this merit, may we then obtain omniscience then.

Having defeated the enemies wrongdoings

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness, and death.

 

*Note

I do not own or infringe any copyright on the picture(s).

Picture(s) courtesy and credit to the rightful distributors and/or studios

The picture(s) are intended for editorial use only.

 

 

 

The Bodhisattva’s Path

The Sanskrit word "Bodhisattva" refers to a being who is dedicated to awakening and acts in the best interests of all life. Among all Buddhist practices, the method of the Bodhisattva is one of the most radical and potent. 

It is radical because it contends that fulfilling the needs of others as well as our own is the true fulfilment of happiness. Our highest levels of happiness are associated with the wellbeing of others.

The Bodhisattva’s path is in striking contrast with the excessive individualism of our culture. Every wisdom tradition tells us that human meaning and happiness cannot be found in isolation but come about through generosity, love, and understanding. The Bodhisattva, knowing this, appears in a thousand forms, from scientist to teacher, activist, or nurse, from a caring grandmother to an engaged global citizen.

Meditators often recite the Bodhisattva vows when they sit, offering the benefit of their practice for the sake of others: “Sentient beings are numberless; I vow to bring liberation to us all.” Like the ancient Hippocratic oath, the vow to serve the sick taken by every physician, the bodhisattva vows to serve the welfare of all. In a more poetic fashion, the Dalai Lama regularly recites Bodhisattva vows based on the words of the beloved sixth-century sage Shantideva:

May I be a guard for those who need protection?
A guide for those on the path
A boat, a raft, and a bridge for those who wish to cross the flood
May I be a lamp in the darkness?
A resting place for the weary
A healing medicine for all who are sick
A vase of plenty, a tree of miracles
And for the boundless multitudes of living beings
May I bring sustenance and awakening?

Enduring like the earth and sky

Until all beings are freed from sorrow
And all are awakened. 

A Bodhisattva (Pali, Bodhisatta) is a person who, according to Buddhism, is on the path to attaining the status of an enlightened being. More specifically, the term is commonly used for someone on the path to becoming a fully enlightened Buddha.

As part of the Bodhisattva path

Passage through the grounds and paths begins with Bodhicitta, the wish to liberate all sentient beings. Aspiring Bodhicitta becomes engaged Bodhicitta upon actual commitment to the Bodhisattva vows. With these steps, the practitioner becomes a Bodhisattva and enters the paths. 

Before attaining the ten grounds, the Bodhisattva traverses the first two of the five Mahayana paths:

1. The path of accumulation
2. The path of preparation

The ten grounds of the Bodhisattva are grouped within the three subsequent paths:

1. Bhumi 1: The Path of Seeing
2. Bhumi 2-7: The Path of Meditation
3. Bhumi 8-10: The path of no more learning.

Donations for our Buddhist research and development

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years. We have exceptionally constrained support and do not receive subsidies or funding from people in general.

 

Please help us develop our Dharma activities that will not only benefit you but all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us enhance our work and accomplish more for a better and brighter future.

 

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn the Dharma wheels in the world.

 

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease.

But increase further and further.

 

Dedication of Merit

By this merit, may we then obtain omniscience then.

Having defeated the enemies wrongdoings

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness, and death.

 

*Note

I do not own or infringe any copyright on the picture(s).

Picture(s) courtesy and credit to the rightful distributors and/or studios

The picture(s) are intended for editorial use only.

The Basic Introduction To The Bodhisattva Vow

Ksitigarbha Bodhisattva / 地蔵菩薩

The Bodhisattva vow is a vow (Sanskrit: pranidhana, lit. aspiration or resolution) taken by some Mahayana Buddhists to achieve full Buddhahood for the sake of all sentient beings. One who has taken the vow is nominally known as a Bodhisattva (a being working towards Buddhahood). This can be done by venerating all Buddhas and by cultivating supreme moral and spiritual perfection to be placed in the service of others.

Particularly, Bodhisattvas promise to practice the six perfections of giving, moral discipline, patience, effort, concentration, and wisdom in order to fulfil their hicitta aim of attaining Buddhahood for the sake of all beings. 

The vow is commonly taken in a ritual setting, overseen by a senior monastic, teacher, or guru. Whereas the pratimokṣa vows cease at death, the bodhisattva vow extends into future lives. The Bodhisattva vows should not be confused with the Bodhisattva Precepts (Sanskrit: Bodhisattva-sila), which are specific ethical guidelines for Bodhisattvas. 

According to the Mahavastu, Shakyamuni Buddha's first vow to become a Buddha was made under another past Buddha also called Shakyamuni. The vow is reported as follows:

When the Bodhisattvas have laid up an abundant store of merit and have their body and mind well developed, they approach the beautiful Buddhas and turn their thoughts to enlightenment (each vowing).

"By the merit I have formerly laid up in store, may I have insight into all things. May my vow not come to naught, but may what I vow come to pass.

"May my store of the root of merit be great enough for all living beings. Whatever evil deed has been done by me, may I alone reap its bitter fruit.

"So may I run my course through the world as He whose mind is rid of attachments does. May I set rolling the wheel of Dharma that has not its equal and is honoured and revered by devas and men." 

The Mahavastu depicts Shakyamuni taking other vows under other past Buddhas. When he meets the past Buddha Samitavin, the text also contains another vow, which is similar to the "fourfold vow" found in Mahayana sources:

May I in some future time become a Tathagata, an Arhan, a perfect Buddha, proficient in knowledge and conduct, a Sugata, an unsurpassed knower of the world, a driver of tameable men, and a teacher of devas and men, as this exalted Samitāvin now is. May I become endowed with the thirty-two marks of a great man, and may my body be adorned with his eighty minor characteristics. 

May I have the eighteen distinctive attributes of Buddhahood, be strong with the ten powers of a Tathagata, and be confident with the four grounds of self-confidence, as this exalted, perfect Buddha Samitāvin now is. Having crossed over, may I lead others across; comforted, may I comfort others; emancipated, may I emancipate others. May I become so for the benefit and welfare of mankind, out of compassion for the world, for the good of the multitude, and for the welfare and benefit of devas and men. 

The Theravada Nidanakatha has the following verses attributed to Sumedha (the past life of the Buddha) when he made his vow to become a Buddha under the past Buddha Dipankara: 

As I lay upon the ground, this was the thought in my heart: if I wished it, I might this day destroy within me all human passions.

But why should I, in disguise, arrive at the knowledge of the truth? I will attain omniscience and become a Buddha, and I will save men and devas.

Why should I cross the ocean resolutely but alone? I will attain omniscience and enable men and devas to cross.

By this resolution of mine, I, a man of resolution, will attain omniscience and save men and devas, cutting off the stream of transmigration, annihilating the three forms of existence, and embarking on the ship of the truth. I will carry across with me men and devas. 

Donations for our Buddhist research and development

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years. We have exceptionally constrained support and do not receive subsidies or funding from people in general.

 

Please help us develop our Dharma activities that will not only benefit you but all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us enhance our work and accomplish more for a better and brighter future.

 

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn the Dharma wheels in the world.

 

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease.

But increase further and further.

 

Dedication of Merit

By this merit, may we then obtain omniscience then.

Having defeated the enemies wrongdoings

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness, and death.

 

*Note

I do not own or infringe any copyright on the picture(s).

Picture(s) courtesy and credit to the rightful distributors and/or studios

The picture(s) are intended for editorial use only.

 

The Ten Stages of the Bodhisattva Path - Tenth Bhumi (10/10)

 

Maitreya-natha Bodhisattva / 彌勒菩薩

In Buddhism, Bhumi, or stage. Every stage represents a level of attainment in that case and serves as the basis for the next one. Each level marks a definite advancement in one's training that is accompanied by progressively greater power and wisdom.

Stages, or Bhumi, is a Sanskrit word for "land" or "ground," and the list of ten Bhumis are ten "lands" a Bodhisattva must pass through on the way to Buddhahood. The Bhumis were important to early Mahayana Buddhism. A list of ten Bhumis appears in several Mahayana texts, although they are not always identical. The Bhumis are also associated with the perfections, or Paramitas.

The ten Bhumis literally mean the "grounds" or levels of Bodhisattvas in which the qualities of their training unfold. With the attainment of the tenth Bhumi, one arrives at and eventually reaches perfection at complete enlightenment. 

Many schools of Buddhism describe some kind of path of development. Often, these are extensions of the Eightfold Path. Since this is a description of the progress of a Bodhisattva, much of the list below promotes the turning from concern for oneself to concern for others. 

In Mahayana Buddhism, the Bodhisattva is the ideal of practise. This is an enlightened being who vows to remain in the world until all other beings realise enlightenment.

Here is a standard list taken from the Dashabhumika-sutra, which is taken from the larger Avatamsaka, or Flower Garland Sutra.

In the Ten Bhumis of the Dasabhumika Sutra. It refers to the following ten Bhumis:

1. The stage of joy, in which one rejoices at realising a partial aspect of the truth. 
2. The stage of freedom from defilement, in which one is free from all defilement.
3. The stage of the emission of light, in which one radiates the light of wisdom.
4. The stage of glowing wisdom, in which the flame of wisdom burns away earthly desires. 
5. The stage of the Difficult to Master. (Sanskrit: sudurjaya), in which one surmounts the illusions of darkness, or ignorance as the Middle Way. 
6. The stage of the sixth Bhumi, the manifest (Sanskrit: Abhimukhī) in which supreme wisdom begins to manifest.   
7. The stage of  the seventh Bhumi, the Gone Afar (Sanskrit: Duramgama), in which one rises above the states of the two vehicles. 
8. The eighth bhumi, the immovable (Sanskrit: acala), in which one dwells firmly in the truth of the Middle Way and cannot be perturbed by anything. 
9. The ninth Bhumi, the Good Intelligence (Sanskrit: sādhumatī), in which one preaches the Law freely and without restriction. 
10. The tenth Bhumi, the Cloud of Doctrine (Sanskrit: Dharmamegha), in which one benefits all sentient beings with the Law (Dharma), just as a cloud sends down rain impartially on all things. 

Maitreya-natha Bodhisattva / 彌勒菩薩

The tenth Bhumi, the Cloud of Doctrine

On the tenth Bhumi, 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, Nagarjuna Bodhisattva states that:

The tenth is the cloud of Dharma because
The rain of excellent doctrine falls.
The Bodhisattva is consecrated.
With light from the Buddhas.

At this stage, Bodhisattvas enter into progressively deeper meditative absorptions and develop limitless powers with regard to magical formulas. They cultivate the perfection of exalted wisdom, which, according to Asaṅga, 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 their 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 remove 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 vajralike meditative stabilisation,, in which the subtlest remaining obstacles to Buddhahood are overcome. They arise from this concentration as Buddhas.

Ksitigarbha Bodhisattva / 地蔵菩薩

As part of the Bodhisattva path

Passage through the grounds and paths begins with Bodhicitta, the wish to liberate all sentient beings. Aspiring Bodhicitta becomes engaged Bodhicitta upon actual commitment to the Bodhisattva vows. With these steps, the practitioner becomes a Bodhisattva and enters the paths.

Before attaining the ten grounds, the bodhisattva traverses the first two of the five Mahayana paths:

1. The path of accumulation
2. The path of preparation

The ten grounds of the bodhisattva are grouped within the three subsequent paths:

1. Bhumi 1: The Path of Seeing
2. Bhumi 2-7: The Path of Meditation
3. Bhumi 8-10: The path of no more learning 
   
   Donations for our Buddhist research and development

   Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?

   
   

   We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years. We have exceptionally constrained support and do not receive subsidies or funding from people in general.

    

   Please help us develop our Dharma activities that will not only benefit you but all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us enhance our work and accomplish more for a better and brighter future.

    

   Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn the Dharma wheels in the world.

    

   Aspiration For Bodhichitta

   For those in whom the precious Bodhichitta has not arisen

   May it arise and not decrease.

   But increase further and further.

    

   Dedication of Merit

   By this merit, may we then obtain omniscience then.

   Having defeated the enemies wrongdoings

   May we liberate migratory from the ocean of existence.

   With its stormy waves of birth, old age, sickness, and death.

    

   *Note

   I do not own or infringe any copyright on the picture(s).

   Picture(s) courtesy and credit to the rightful distributors and/or studios

   The picture(s) are intended for editorial use only.
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   

The Ten Stages of the Bodhisattva Path - Ninth Bhumi (9/10)

 

Ksitigarbha Bodhisattva / 地蔵菩薩

In Buddhism, Bhumi, or stage. Every stage represents a level of attainment in that case and serves as the basis for the next one. Each level marks a definite advancement in one's training that is accompanied by progressively greater power and wisdom.

Stages, or Bhumi, is a Sanskrit word for "land" or "ground," and the list of ten Bhumis are ten "lands" a Bodhisattva must pass through on the way to Buddhahood. The Bhumis were important to early Mahayana Buddhism. A list of ten Bhumis appears in several Mahayana texts, although they are not always identical. The Bhumis are also associated with the perfections, or Paramitas.

The ten Bhumis literally mean the "grounds" or levels of Bodhisattvas in which the qualities of their training unfold. With the attainment of the tenth Bhumi, one arrives at and eventually reaches perfection at complete enlightenment. 

Many schools of Buddhism describe some kind of path of development. Often, these are extensions of the Eightfold Path. Since this is a description of the progress of a Bodhisattva, much of the list below promotes the turning from concern for oneself to concern for others. 

In Mahayana Buddhism, the Bodhisattva is the ideal of practise. This is an enlightened being who vows to remain in the world until all other beings realise enlightenment.

Here is a standard list taken from the Dashabhumika-sutra, which is taken from the larger Avatamsaka, or Flower Garland Sutra.

In the Ten Bhumis of the Dasabhumika Sutra. It refers to the following ten Bhumis:

1. The stage of joy, in which one rejoices at realising a partial aspect of the truth. 
2. The stage of freedom from defilement, in which one is free from all defilement.
3. The stage of the emission of light, in which one radiates the light of wisdom.
4. The stage of glowing wisdom, in which the flame of wisdom burns away earthly desires. 
5. The stage of the Difficult to Master. (Sanskrit: sudurjaya), in which one surmounts the illusions of darkness, or ignorance as the Middle Way. 
6. The stage of the sixth Bhumi, the manifest (Sanskrit: Abhimukhī) in which supreme wisdom begins to manifest.   
7. The stage of  the seventh Bhumi, the Gone Afar (Sanskrit: Duramgama), in which one rises above the states of the two vehicles. 
8. The eighth bhumi, the immovable (Sanskrit: acala), in which one dwells firmly in the truth of the Middle Way and cannot be perturbed by anything. 
9. The ninth Bhumi, the Good Intelligence (Sanskrit: sādhumatī), in which one preaches the Law freely and without restriction. 
   
   Ksitigarbha Bodhisattva / 地蔵菩薩

The Ninth Bhumi, the Good Intelligence

From this point on, bodhisattvas move quickly towards awakening. Before this stage, progress was comparatively slow, like a boat being towed through a harbour. On the eighth through tenth bhumi, however, Bodhisattvas make huge strides towards 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 their 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 good intelligence."

Ninth bhumi 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 analyticaIl knowledges and their meditation, they are able to develop paramitas energetically and to practice them continually without becoming fatigued. 

Donations for our Buddhist research and development

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years. We have exceptionally constrained support and do not receive subsidies or funding from people in general.

 

Please help us develop our Dharma activities that will not only benefit you but all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us enhance our work and accomplish more for a better and brighter future.

 

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn the Dharma wheels in the world.

 

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease.

But increase further and further.

 

Dedication of Merit

By this merit, may we then obtain omniscience then.

Having defeated the enemies wrongdoings

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness, and death.

 

*Note

I do not own or infringe any copyright on the picture(s).

Picture(s) courtesy and credit to the rightful distributors and/or studios

The picture(s) are intended for editorial use only.

The Ten Stages of the Bodhisattva Path - Eighth Bhumi (8/10)

 

Sarvanivarana-Vishkambhin Bodhisattva 除蓋障菩薩

In Buddhism, Bhumi, or stage. Every stage represents a level of attainment in that case and serves as the basis for the next one. Each level marks a definite advancement in one's training that is accompanied by progressively greater power and wisdom.

Stages, or Bhumi, is a Sanskrit word for "land" or "ground," and the list of ten Bhumis are ten "lands" a Bodhisattva must pass through on the way to Buddhahood. The Bhumis were important to early Mahayana Buddhism. A list of ten Bhumis appears in several Mahayana texts, although they are not always identical. The Bhumis are also associated with the perfections, or Paramitas.

The ten Bhumis literally mean the "grounds" or levels of Bodhisattvas in which the qualities of their training unfold. With the attainment of the tenth Bhumi, one arrives at and eventually reaches perfection at complete enlightenment. 

Goddess of Saraswati / Yang Chenma

Many schools of Buddhism describe some kind of path of development. Often, these are extensions of the Eightfold Path. Since this is a description of the progress of a Bodhisattva, much of the list below promotes the turning from concern for oneself to concern for others.

In Mahayana Buddhism, the Bodhisattva is the ideal of practise. This is an enlightened being who vows to remain in the world until all other beings realise enlightenment.

Here is a standard list taken from the Dashabhumika-sutra, which is taken from the larger Avatamsaka, or Flower Garland Sutra.

In the Ten Bhumis of the Dasabhumika Sutra. It refers to the following ten Bhumis:

1. The stage of joy, in which one rejoices at realising a partial aspect of the truth. 
2. The stage of freedom from defilement, in which one is free from all defilement.
3. The stage of the emission of light, in which one radiates the light of wisdom.
4. The stage of glowing wisdom, in which the flame of wisdom burns away earthly desires. 
5. The stage of the Difficult to Master. (Sanskrit: sudurjaya), in which one surmounts the illusions of darkness, or ignorance as the Middle Way. 
6. The stage of the sixth Bhumi, the manifest (Sanskrit: Abhimukhī) in which supreme wisdom begins to manifest.   
7. The stage of  the seventh Bhumi, the Gone Afar (Sanskrit: Duramgama), in which one rises above the states of the two vehicles. 
8. The eighth bhumi, the immovable (Sanskrit: acala), in which one dwells firmly in the truth of the Middle Way and cannot be perturbed by anything. 
   
   Avalokiteshvara

The eighth bhumi, the Immovable

The eighth level is called immovable because Bodhisattvas overcome all afflictions regarding signs and their minds are always completely absorbed in the Dharma. At this level, a bodhisattva has achieved nirvana. According to Nagarjuna

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 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 personal nirvana. 

They cultivate the "perfection of aspiration", which means that they undertake to fulfil various vows, due to which they accumulate the causes of further virtues. Although they resolve to work for the benefit of others and pervade the universe with feelings of friendliness towards all sentient beings, these bodhisattvas have transcended any tendency to misunderstand 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 eighth level automatically react correctly to every situation. 

Donations for our Buddhist research and development

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years. We have exceptionally constrained support and do not receive subsidies or funding from people in general.

 

Please help us develop our Dharma activities that will not only benefit you but all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us enhance our work and accomplish more for a better and brighter future.

 

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn the Dharma wheels in the world.

 

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease.

But increase further and further.

 

Dedication of Merit

By this merit, may we then obtain omniscience then.

Having defeated the enemies wrongdoings

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness, and death.

 

*Note

I do not own or infringe any copyright on the picture(s).

Picture(s) courtesy and credit to the rightful distributors and/or studios

The picture(s) are intended for editorial use only.