The Primordial Buddha - Vajradhara

Vajradhara: The Primordial Buddha of Vajrayana

Vajradhara is a central figure in Vajrayana Buddhism, also known as Tantric Buddhism. He is revered as the Adi-Buddha, or primordial Buddha, considered the ultimate source of all Buddhist tantric teachings.

Meaning and Symbolism

The Sanskrit term "Vajradhara" translates to "diamond-holder." He is typically depicted holding two symbolic objects: 

In the Tibetan language, Vajradhara is known as Dorje Chang. Vajradhara, meaning "Vajra Holder" or "Bearer of the Thunderbolt," is a central figure in Tibetan Buddhism, particularly in the Tantric and Vajrayana traditions, symbolizing ultimate enlightenment and the essence of the Dharmakaya (truth body).

Here's a more detailed explanation and symbolism and significance:

Vajradhara embodies the essence of Buddhahood and is considered the primordial Buddha, the Dharmakaya Buddha. 

He is depicted as dark blue, representing the quintessence of enlightenment. He is seen as the supreme essence of all Buddhas and the tantric form of Shakyamuni Buddha.

In the Vajrayana tradition, Vajradhara is the progenitor of the system and the source of the Five Symbolic Buddhas and Vajrasattva. He is also seen as an activity emanation of Buddha Samantabhadra in the Nyingma tradition.

• Iconography:

  • Vajradhara is often depicted holding a vajra (a thunderbolt or sceptre) in his hands, symbolizing spiritual power and firmness of spirit.

  • He is sometimes shown with a consort, representing the union of wisdom and compassion. 

• Historical Context:

  • The concept of Vajradhara evolved with the development of Mahayana and Vajrayana Buddhism, moving from a focus on the historical Buddha to more transcendent representations.

  • In the New (Sarma) Schools, Vajradhara is seen as the secret or inner form of Shakyamuni Buddha and the combined essence of all Buddhas. 

    

• Relationship to other deities:

  • In Anuttarayoga Tantra, Vajradhara emanates the forms of the Five Symbolic Buddhas and Vajrasattva, followed by meditational deities like Guhyasamaja, Shri Hevajra, and Chakrasamvara.

* Vajra (thunderbolt): Representing indestructible energy and skillful means.

 * Bell: Symbolizing emptiness and wisdom.

These objects, held together, illustrate the union of skillful means and wisdom, a core concept in Vajrayana.

Significance

Vajradhara holds profound significance within Vajrayana: 

 * He embodies the highest state of enlightenment.

 * He is understood to be the same mental continuum as Buddha Shakyamuni, but manifests a distinct aspect.

 * He is considered the originator of Vajrayana Buddhism and its tantric practices.

 * He is the source from which all tantric teachings emanate.

Appearance

Vajradhara's iconography typically includes the following characteristics: 

 * He is often depicted with a dark blue complexion.

 * He commonly appears with a single face and two arms.

 * His expression is generally peaceful.

 * He is frequently shown holding the vajra scepter and bell in the vajra embrace gesture, symbolizing the union of his attributes.

Alternative Names

Vajradhara is also known by the following names:

 * Dorje Chang (Tibetan)

 * Jīngāng zǒng chí (Chinese)

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Note: Vajrayana offers countless skillful and powerful methods that, when practiced correctly, can significantly accelerate the processes of accumulation and purification. It is crucial to have pure motivation and understand that Vajrayana practice is not intended to increase one's ego, power, or self-interest.

Thank you for reading. May you find peace and great bliss. Your support helps spread the Buddha’s precious teachings and turn the Dharma wheel in the world.

Aspiration for Bodhichitta: 
May the precious Bodhichitta, which has not yet arisen, arise and not diminish, but rather increase further and further.

Dedication of Merit: 
By this merit, may we swiftly attain omniscience. Having overcome the enemies of wrongdoing, may we liberate all beings 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.

Three Types of Empowerment

The Function of Empowerment

Empowerment is to ripen or mature our buddha nature. Even though all beings possess the Buddha nature, without receiving empowerment it is not posspible to receive blessings and accomplishments through a particular practice, just as it will never be possible to get oil by pressing sand.

His Holiness the Dalai Lama says:

"When an empowerment is conferred on you, it is the nature of your mind—the Buddha nature—that provides a basis upon which the empowerment can ripen you.

Through the empowerment, you are empowered into the essence of the buddhas of the five families. In particular, you are ‘ripened’ within that particular family through which it is your personal predisposition to attain Buddhahood. 

In addition to these aspects, Patrul Rinpoche adds that empowerments:

1) Repair violated and broken samayas,

2) Enable you to meditate on all the paths of the generation phase, the perfection phase, and the Great Perfection.

3) Prevent obstacles and errors from arising, 

Allow all your attainments to develop more. and more. 

In general, there are three types of empowerment:

• The ground empowerment
• The path of empowerment
• The result of empowerment

The ground empowerment is so called because when the nature of mind, sugatagarbha, is realized, this constitutes the "empowerment" of nirvana, and when it is not realized, this constitutes the "empowerment" of the three worlds of samsara. 

This nature is actually what is to be matured in the ground empowerment of the path empowerment. 

The path empowerment is divided into three: ground, path, and result:

• The ground empowerment of the path empowerment
• The path empowerment of the path empowerment
• The result empowerment of the path empowerment 
  

The result of empowerment: In the very instant following the result of the empowerment of the path, one gains mastery of the wisdom of omniscience and has authority over everything in samsalra and nirvana.

When other sources refer to ground, path, and fruition empowerments, they most The Function of Empowerment

Empowerment is the process of ripening or maturing our Buddha nature. While all beings possess this Buddha nature, without receiving empowerment, it's impossible to receive the blessings and attainments of a particular practice, much like trying to extract oil from sand.

His Holiness the Dalai Lama states:

"When an empowerment is conferred upon you, it is the nature of your mind—the Buddha nature—that provides the foundation upon which the empowerment can ripen you.

Through the empowerment, you are empowered into the essence of the Buddhas of the five families.  Specifically, you are 'ripened' within the family that aligns with your personal predisposition for attaining Buddhahood."

In addition to these points, Patrul Rinpoche explains that empowerments:

 * Repair violated and broken samayas (sacred vows).

 * Enable you to meditate on all the paths of the generation phase, the perfection phase, and the Great Perfection.

 * Prevent obstacles and errors from arising.

 * Facilitate the development of your attainments. 

Generally, there are three types of empowerment:

 * The ground empowerment

 * The path empowerment

 * The result empowerment

The ground empowerment refers to the realization of the nature of mind, sugatagarbha.  This realization constitutes the "empowerment" of nirvana. Conversely, the lack of this realization constitutes the "empowerment" of the three worlds of samsara. This nature is what is matured in the ground empowerment of the path empowerment. 

The path empowerment is also divided into three:

 * The ground empowerment of the path empowerment

 * The path empowerment of the path empowerment

 * The result empowerment of the path empowerment

The result empowerment: Immediately following the result empowerment of the path, one gains mastery of the wisdom of omniscience and authority over everything in samsara and nirvana.

When other sources refer to ground, path, and fruition empowerments, they usually refer to what Patrul Rinpoche presents as the ground empowerment of the path empowerment, the path empowerment of the path empowerment, and the result empowerment of the path empowerment.

In this context, Patrul Rinpoche explains:

"The empowerment we receive when first introduced to the mandala by an authentic Vajra Master is the ground empowerment."

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Footnote:

Vajrayana offers countless skillful and powerful methods that, when practiced correctly, can significantly accelerate the processes of accumulation and purification. It is crucial to have pure motivation and understand that Vajrayana practice is not intended to increase one's ego, power, or self-interest.

Thank you for reading. May you find peace and great bliss. Your support helps spread the Buddha’s precious teachings and turn the Dharma wheel in the world.

Aspiration for Bodhichitta:

May the precious Bodhichitta, which has not yet arisen, arise and not diminish, but rather increase further and further.

Dedication of Merit:

By this merit, may we swiftly attain omniscience. Having overcome the enemies of wrongdoing, may we liberate all beings from the ocean of existence, with its stormy waves of birth, old age, sickness, and death.

Abhiseka (Empowerment in Vajrayana Buddhism)

Abhiseka, (empowerment), in esoteric Buddhism, is a purificatory or initiatory rite in which a candidate is sprinkled with water or other liquid, signifying a change in status. Originally, abhiseka was an integral part of the ancient Indian royal consecration rite.

In Vajrayana Buddhism, an tempowerment or consecration (Sanskrit: abhiseka) is an esoteric initiation or transmission of secret teachings performed by a tantric guru (vajracharya) to a student in a ritual space containing the mandala of a Buddhist deity. 

The initiation is traditionally seen as transmitting a certain spiritual power (Sanskrit: adhisthana, Tibetan: jinlap, sometimes translated as "blessings") that allows the tantric yogi to reach enlightenment swiftly or to attain other yogic accomplishments. 

Many tantric practices are commonly said to be secret and are only to be revealed after ritual initiation.

Other tantric practices may be openly known but are only considered to be effective after being initiated into the proper mandala, which corresponds to a specific practice.

The secrecy of teachings was often protected through the use of allusive, indirect, symbolic, and metaphorical language (twilight language), which required interpretation and guidance from a teacher.

The teachings may also be considered "self-secret," meaning that even if they were to be told directly to a person, that person would not necessarily understand the teachings without proper context or initiation. 

In this way, the teachings are "secret" to the minds of those who are not following the path with more than a simple sense of curiosity. 

Because of their role in giving access to the practices and guiding the student through them, the role of the Vajracharya guru or lama (who himself must have been initiated by a previous guru of a specific lineage) is indispensable in Vajrayana. 

Empowerment in Vajrayana Buddhism

Traditionally, there are three requirements before a student may begin a tantric practice:

• The ritual empowerment (Tib. wang)
• A reading of the text by an authorized holder of the practice (Tib. lung)
• The oral instruction on how to perform the practice (Tib. thri) 

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

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*Footnote
Vajrayana features countless skillful and powerful methods that, if practised in the proper way, can make the process of accumulation and purification incredibly swift and direct. It is absolutely necessary to have pure motivation and to know that Vajrayana practise is not carried out to increase one’s own ego, power, or self-interest.

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 Luminous One - Buddha Vairocana

Vairocana

Also known as the Luminous One, Vairocana is a major Buddha in Mahayana and Vajrayana Buddhism. 

Vairocana is often seen as the Dharmakaya, or supreme Buddha-body, of the historical Buddha, Gautama. 

Vairocana is also the embodiment of wisdom and purity and the Buddhist concept of emptiness (sunyata). 

Vairocana is often depicted in the Dharmachakra mudra, where the thumbs and index fingers of both hands touch to form a circle. 

Vairocana is a cosmic Buddha in Mahayana and Vajrayana Buddhism and an important figure in Buddhism in East Asia, Tibet, Nepal, and Java: 

• Meaning

  Vairocana is also known as the Luminous One, the Great Universal Light, and the Illuminator. 

   
• Role

  Vairocana is the original of the five Transcendent Buddhas of Vajrayana Buddhism. He is considered the primordial Buddha and is thought to reside at the center of Buddhist cosmology. 

   
• Iconography

  Vairocana is often depicted sitting on a high throne and a double lotus, with his hands in the gesture of teaching, known as the "Turning of the Wheel of Law" (dharmacakramudra). 

   

  

  Interpretation
• Vairocana is often interpreted as the dharmakāya of the historical Gautama Buddha. In East Asian Buddhism, Vairocana is also seen as the embodiment of the Buddhist concept of śūnyatā. 

   
• Significance

  Vairocana's portrayal inspires people to rise above the ordinary and connect with the cosmic forces that permeate the cosmos.

What are the benefits of Vairocana Buddha?

Buddha Vairocana is a radiant symbol of enlightenment, wisdom, and universal compassion. Vairocana Buddha is a well-known and iconic figure in the Mahayana school of Buddhism, particularly in the Vajrayana and kindred esoteric traditions. 

Who is Virochana in Buddhism? 

Vairochana is the original of the five Transcendent Buddhas of Vajrayana Buddhism, identified by his hands held in bodhyagri mudra, an esoteric gesture denoting the zenith of the universe. Considered the primordial Buddha, he is understood to reside at the center of Buddhist cosmology.

In Tibetan Buddhism, Vairocana Buddha is known as Namnang or Nampar nangdze. He is a central figure in Buddhism, representing the essence of Dharma realm meditation mudra and the profound wisdom of Sunyata.

Vairochana Buddha, known as Namnang in Tibetan Buddhism, holds the highest position among the Pancha Buddhas. As the Primordial Buddha, Vairochana personifies the profound wisdom of Sunyata and embodies the essence of Dharma realm meditation mudra.

What is the symbol of the Vairocana Buddha? 

His symbol is the Dharma wheel. When all five Dhyani Buddhas are depicted together in a mandala, Vairocana is placed in the center. He is often shown larger than other Buddhas around him.

What is the meaning of the Buddha Vairocana mantra? 

The translation of this mantra is Praise be to the unfailing, all-pervasive illumination of the great mudra (or seal of the Buddha), the jewel, the lotus, and the radiant. 

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 please consider making a donation for our Buddhist research and development?

Please support us via PayPal here: 

https://bit.ly/3ywRH2N

 *Footnote
Vajrayana features countless skillful and powerful methods that, if practised in the proper way, can make the process of accumulation and purification incredibly swift and direct. 

It is absolutely necessary to have pure motivation and to know that Vajrayana practise is not carried out to increase one’s own ego, power, or self-interest.

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. 

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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 Ten Stages of the Bodhisattva Path - Seventh Bhumi (7/10)

 

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. 

Maitreya Bodhisattva 彌勒菩薩

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. 
   
   Arya White Tara  白度母

The seventh Bhumi, the Gone Afar, is when the 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 sravakas and Pratyekabuddhas (hearers and solitary realizers). 

For this reason, this level is called Gone Afar. According to Nagarjuna,

The seventh is gone afar because
The number of his qualities has increased.
Moment by moment, he can enter
The equipoise of cessation 

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. 

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 - Sixth Bhumi (6/10)

Manjushri Bodhisattva

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.

Manjushri in tantric union with his consort, the Bodhisattva Saraswati

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: Abhimukhi) in which supreme wisdom begins to manifest.   
   
   Akasagarbha Bodhisattva 虛空藏菩薩

The sixth level is called the "Manifest" because the bodhisattva clearly perceives the workings of dependent arising and directly understands "the signless" (in Tibetan: Mtshan ma med pa, in Sanskrit: Animitta). The term 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 realises that all qualities are merely mentally imputed and not a part of the nature of the objects they appear to characterise. 

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.

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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.

 

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