Difference between revisions of "Bodhisattvabhūmi"
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| − | Bodhisattvabhūmi [-] stages of Bodhisattva practice. Bodhisattvabhūmi-s are different stages of spiritual progress through which a Bodhisattva passes from the stages of stream-enterer to the final attainment, that is, Buddhahood. They are prescribed for a Bodhisattva when he is tantamount to a Buddha. After practising them he becomes a samyak sambuddha. The ten stages (daśabhūmi-s) are important from the point of view of spiritual advancement. They are introduced in an ascending order. They can be called as the mile stones in the pilgrimage of a Bodhisattva. Though all perfections are practised in all stages, the pāramitā that predominates a particular stage is linked with that stage. The enumerations of the ten stages are symbolic in nature and are found variously. The Mahāyānasūtrālaṃkāra describes them as follows. | + | Bodhisattvabhūmi [-] stages of [[Bodhisattva]] practice. Bodhisattvabhūmi-s are different stages of [[spiritual]] progress through which a [[Bodhisattva]] passes from the stages of [[stream-enterer]] to the final [[attainment]], that is, [[Buddhahood]]. They are prescribed for a [[Bodhisattva]] when he is tantamount to a [[Buddha]]. After practising them he becomes a [[samyak sambuddha]]. The ten stages (daśabhūmi-s) are important from the point of [[view]] of [[spiritual]] advancement. They are introduced in an ascending [[order]]. They can be called as the mile stones in the [[pilgrimage]] of a [[Bodhisattva]]. Though all [[perfections]] are practised in all stages, the [[pāramitā]] that predominates a particular stage is linked with that stage. The enumerations of the ten stages are [[symbolic]] in nature and are found variously. The Mahāyānasūtrālaṃkāra describes them as follows. |
| − | (1) Muditā -- joy, delight. In this stage the aspirant rejoices in the realisation of partial aspect of truth. He is possessed of joy because he has cherished the goal of enlightenment, renounced all worldly wealth, and offered himself to practice of perfections as well as to the service of others. | + | (1) [[Muditā]] -- [[joy]], [[delight]]. In this stage the aspirant rejoices in the realisation of partial aspect of [[truth]]. He is possessed of [[joy]] because he has cherished the goal of [[enlightenment]], renounced all [[worldly]] [[wealth]], and [[offered]] himself to practice of [[perfections]] as well as to the service of others. |
| − | (2) Vimalā -- purity, freedom from defilements. In this stage through the practice of śīla pāramitā the Bodhisattva becomes pure in morality of speech and conduct. He abandons the akuśala karma-s. This stage resembles the stages of srotāpanna and sakṛdāgāmī of the Theravādin-s. | + | (2) Vimalā -- purity, freedom from [[defilements]]. In this stage through the practice of [[śīla pāramitā]] the [[Bodhisattva]] becomes pure in [[morality]] of [[speech]] and conduct. He abandons the akuśala karma-s. This stage resembles the stages of [[srotāpanna]] and [[sakṛdāgāmī]] of the Theravādin-s. |
| − | (3) Prabhākarī -- emission of light. The Bodhisattva becomes effulgent due to his realisation of the truths of impermanence and no-self, and through his resolve to save others from suffering, which is a result of practising four meditations and mystic trances. | + | (3) Prabhākarī -- emission of [[light]]. The [[Bodhisattva]] becomes effulgent due to his realisation of the [[truths]] of [[impermanence]] and [[no-self]], and through his resolve to save others from [[suffering]], which is a result of practising four [[meditations]] and {{Wiki|mystic}} [[trances]]. |
| − | (4) Arciṣmatī -- glowing. In this stage flame of wisdom burns mundane desires. All elements of evil and illusion are consumed through the practice of thirty-seven allies of enlightenment [bodhipākṣika- dharma-s]. | + | (4) Arciṣmatī -- glowing. In this stage flame of [[wisdom]] burns [[mundane]] [[desires]]. All [[elements]] of [[evil]] and [[illusion]] are consumed through the practice of thirty-seven allies of [[enlightenment]] [bodhipākṣika- dharma-s]. |
| − | (5) Durjayā -- difficult to conquer, invincibility, overcoming difficulties. In this stage the illusion of ignorance is overcome. The Bodhisattva realises that all formations (saṃskāra-s) are empty. He attains the knowledge of the Four Noble Truths. He considers the absolute and relative knowledge as one. | + | (5) Durjayā -- difficult to conquer, invincibility, [[overcoming]] difficulties. In this stage the [[illusion]] of [[ignorance]] is overcome. The [[Bodhisattva]] realises that all formations (saṃskāra-s) are [[empty]]. He attains the [[knowledge]] of the [[Four Noble Truths]]. He considers the [[absolute]] and [[relative]] [[knowledge]] as one. |
| − | (6) Abhimukhī -- facing forward, revealing oneself, sign of supreme wisdom. In this stage supreme wisdom begins to appear because the Bodhisattva acquires the knowledge of the Dependent Origination. He reflects on the essence of dharma-s and realises the truth. He practises the wisdom perfection and forms an attitude of compassion towards those who wander in saṃsāra. | + | (6) Abhimukhī -- facing forward, revealing oneself, sign of [[supreme wisdom]]. In this stage [[supreme wisdom]] begins to appear because the [[Bodhisattva]] acquires the [[knowledge]] of the [[Dependent Origination]]. He reflects on the [[essence]] of dharma-s and realises the [[truth]]. He practises the [[wisdom]] [[perfection]] and forms an [[attitude]] of [[compassion]] towards those who wander in [[saṃsāra]]. |
| − | (7) Dūraṅgamā -- hard to measure, far reaching. The Dūraṅgamābhūmi transcends the two vehicles. In this stage the Bodhisattva has practised ten perfections, four saṃgrahavastu-s namely truth, renunciation, tranquillity and wisdom. He engages himself in the practice of the skilful means (upāyakauśalya) to attain the goal. He ceaselessly contemplates on emptiness, signlessness and aimlessness, the three aspects of Nirvāṇa. Though he himself has reached the highest sphere of spirituality, he does not hesitate to practise rites and rituals for the sake of common people. | + | (7) Dūraṅgamā -- hard to measure, far reaching. The Dūraṅgamābhūmi transcends the two vehicles. In this stage the [[Bodhisattva]] has practised [[ten perfections]], four saṃgrahavastu-s namely [[truth]], [[renunciation]], [[tranquillity]] and [[wisdom]]. He engages himself in the practice of the [[skilful means]] ([[upāyakauśalya]]) to attain the goal. He ceaselessly [[contemplates]] on [[emptiness]], signlessness and aimlessness, the three aspects of [[Nirvāṇa]]. Though he himself has reached the highest [[sphere]] of [[spirituality]], he does not hesitate to practise [[rites]] and [[rituals]] for the sake of common [[people]]. |
| − | (8) Acalā -- becoming immovable, immovability. Becoming immovable (acalā-bhūmi) means abiding in the truth of the middle way and so being unperturbed. When he knows that everything partakes of suchness (tathatā) the BodhisattvaBodhisattva reaches a stage from which he does not retrogress. In this stage actions are spontaneous and innocent, they can be described as a sport. Whatever he wills, is done. | + | (8) Acalā -- [[becoming]] [[immovable]], immovability. [[Becoming]] [[immovable]] (acalā-bhūmi) means abiding in the [[truth]] of the [[middle way]] and so [[being]] unperturbed. When he [[knows]] that everything partakes of [[suchness]] ([[tathatā]]) the BodhisattvaBodhisattva reaches a stage from which he does not retrogress. In this stage [[actions]] are spontaneous and innocent, they can be described as a sport. Whatever he wills, is done. |
| − | (9) Sādhumatī -- possessing goodness, preaching of dharma, all penetrating wisdom. In this stage the enlightened teaches the doctrine in order to benefit the sentient beings. He has the knowledge of disciples, of the self-enlightened, the Bodhisattva-s andand of the Tathāgata. He possesses the four pratisaṃvid-sfour pratisaṃvid-s, namely, knowledge of dharma, of its meaning, expression, and presence of mind. Hence he is capable of teaching the doctrine to people. | + | (9) Sādhumatī -- possessing goodness, preaching of [[dharma]], all penetrating [[wisdom]]. In this stage the [[enlightened]] teaches the [[doctrine]] in [[order]] to benefit the [[sentient beings]]. He has the [[knowledge]] of [[disciples]], of the self-enlightened, the Bodhisattva-s andand of the [[Tathāgata]]. He possesses the four pratisaṃvid-sfour pratisaṃvid-s, namely, [[knowledge]] of [[dharma]], of its meaning, expression, and presence of [[mind]]. Hence he is capable of [[teaching]] the [[doctrine]] to [[people]]. |
| − | (10) Dharmameghā-Dharma-cloud. All sentient beings are benefitted without discrimination just as a cloud rains on all things without distinction. In this stage the enlightened one personifies love, sympathy and compassion. Whatever he does, benefits all living-beings. He becomes omniscient and pours the nectar of dharma on all. Thousands of rays emitting from the body of the Tathāgata-s as though shower coronation on him as samyak saṃbuddha. Hence thisthis stage is also known as abhiṣeka-bhūmi. The Vimalā stage resembles the srotāpanna and sakṛdāgāmī stages of the Theravādin-s. The Prabhākarī, Arciṣmatī, Durjayā, Abhimukhī resemble the stage of an Arhat. The Dūraṅgamā, Acalā, Sādhumatī, and Dharmameghā pertain to the Mahāyāna alone. The eighth stage acalā is endowed with an element of mysticism. The element is also reflected in other stages. The Mahāvastu contains a different enumeration. According to the Mahāvastu, the ten stages are: difficult to enter, (Durārohā), fastening (Baddhamānā), adorned with flowers (Puṣpamaṇḍitā), beautiful (Rucirā), expansion of the heart (Cittavistarā), lovely (Rūpavatī), difficult to conquer (Durjayā), ascertainment of birth (Janmanideśa), installation as crown prince (Yauvarājya) and coronation (Abhiṣeka). One more list comprises the following stages: setting the mind towards enlightenment, beginner, practitioner, born in a high family, perfection of means, endowed with virtues in previous births, absence of moral fall, becoming a prince, installation as crown prince and anointment as Buddha-the king. The Prajñāpāramitā Sūtra enlists the following stages: the stage of dry knowledge; of noble race; of stream- enterer; of right view; of diminishing defilements; elimination of all defilements in the realm of desire; elimination of all defilements in the kāma, rūpa and arūpaloka; the pratyekabuddha stage; the bodhisattva stage, and Buddha stage. | + | (10) Dharmameghā-Dharma-cloud. All [[sentient beings]] are benefitted without {{Wiki|discrimination}} just as a cloud rains on all things without distinction. In this stage the [[enlightened one]] personifies [[love]], [[sympathy]] and [[compassion]]. Whatever he does, benefits all living-beings. He becomes [[omniscient]] and pours the [[nectar]] of [[dharma]] on all. Thousands of rays emitting from the [[body]] of the Tathāgata-s as though shower coronation on him as [[samyak saṃbuddha]]. Hence thisthis stage is also known as abhiṣeka-bhūmi. The Vimalā stage resembles the [[srotāpanna]] and [[sakṛdāgāmī]] stages of the Theravādin-s. The Prabhākarī, Arciṣmatī, Durjayā, Abhimukhī resemble the stage of an [[Arhat]]. The Dūraṅgamā, Acalā, Sādhumatī, and Dharmameghā pertain to the [[Mahāyāna]] alone. The eighth stage acalā is endowed with an [[element]] of [[mysticism]]. The [[element]] is also reflected in other stages. The [[Mahāvastu]] contains a different enumeration. According to the [[Mahāvastu]], the ten stages are: difficult to enter, (Durārohā), fastening (Baddhamānā), adorned with flowers (Puṣpamaṇḍitā), beautiful (Rucirā), expansion of the [[heart]] (Cittavistarā), lovely (Rūpavatī), difficult to conquer (Durjayā), ascertainment of [[birth]] (Janmanideśa), installation as crown prince (Yauvarājya) and coronation (Abhiṣeka). One more list comprises the following stages: setting the [[mind]] towards [[enlightenment]], beginner, practitioner, born in a high family, [[perfection]] of means, endowed with [[virtues]] in previous [[births]], absence of [[moral]] fall, [[becoming]] a prince, installation as crown prince and anointment as Buddha-the king. The [[Prajñāpāramitā Sūtra]] enlists the following stages: the stage of dry [[knowledge]]; of [[noble]] race; of stream- enterer; of [[right view]]; of diminishing [[defilements]]; elimination of all [[defilements]] in the [[realm of desire]]; elimination of all [[defilements]] in the [[kāma]], [[rūpa]] and [[arūpaloka]]; the [[pratyekabuddha]] stage; the [[bodhisattva]] stage, and [[Buddha]] stage. |
| − | The term bhūmi also denotes 52 levels of Bodhisattva practice. | + | The term [[bhūmi]] also denotes 52 levels of [[Bodhisattva]] practice. |
| − | Page: The Flower Ornament Scripture. XV. 394-400. Mahāyāna-Sūtrālaṅkāra. XX-XXI. 173-175. | + | Page: The [[Flower]] Ornament [[Scripture]]. XV. 394-400. Mahāyāna-Sūtrālaṅkāra. XX-XXI. 173-175. |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
[http://dictionary.buddhistdoor.com/en/word/5089/bodhisattvabhumi dictionary.buddhistdoor.com] | [http://dictionary.buddhistdoor.com/en/word/5089/bodhisattvabhumi dictionary.buddhistdoor.com] | ||
[[Category:Bodhisattva]] | [[Category:Bodhisattva]] | ||
Revision as of 02:20, 28 August 2013
Bodhisattvabhūmi [-] stages of Bodhisattva practice. Bodhisattvabhūmi-s are different stages of spiritual progress through which a Bodhisattva passes from the stages of stream-enterer to the final attainment, that is, Buddhahood. They are prescribed for a Bodhisattva when he is tantamount to a Buddha. After practising them he becomes a samyak sambuddha. The ten stages (daśabhūmi-s) are important from the point of view of spiritual advancement. They are introduced in an ascending order. They can be called as the mile stones in the pilgrimage of a Bodhisattva. Though all perfections are practised in all stages, the pāramitā that predominates a particular stage is linked with that stage. The enumerations of the ten stages are symbolic in nature and are found variously. The Mahāyānasūtrālaṃkāra describes them as follows.
(1) Muditā -- joy, delight. In this stage the aspirant rejoices in the realisation of partial aspect of truth. He is possessed of joy because he has cherished the goal of enlightenment, renounced all worldly wealth, and offered himself to practice of perfections as well as to the service of others.
(2) Vimalā -- purity, freedom from defilements. In this stage through the practice of śīla pāramitā the Bodhisattva becomes pure in morality of speech and conduct. He abandons the akuśala karma-s. This stage resembles the stages of srotāpanna and sakṛdāgāmī of the Theravādin-s.
(3) Prabhākarī -- emission of light. The Bodhisattva becomes effulgent due to his realisation of the truths of impermanence and no-self, and through his resolve to save others from suffering, which is a result of practising four meditations and mystic trances.
(4) Arciṣmatī -- glowing. In this stage flame of wisdom burns mundane desires. All elements of evil and illusion are consumed through the practice of thirty-seven allies of enlightenment [bodhipākṣika- dharma-s].
(5) Durjayā -- difficult to conquer, invincibility, overcoming difficulties. In this stage the illusion of ignorance is overcome. The Bodhisattva realises that all formations (saṃskāra-s) are empty. He attains the knowledge of the Four Noble Truths. He considers the absolute and relative knowledge as one.
(6) Abhimukhī -- facing forward, revealing oneself, sign of supreme wisdom. In this stage supreme wisdom begins to appear because the Bodhisattva acquires the knowledge of the Dependent Origination. He reflects on the essence of dharma-s and realises the truth. He practises the wisdom perfection and forms an attitude of compassion towards those who wander in saṃsāra.
(7) Dūraṅgamā -- hard to measure, far reaching. The Dūraṅgamābhūmi transcends the two vehicles. In this stage the Bodhisattva has practised ten perfections, four saṃgrahavastu-s namely truth, renunciation, tranquillity and wisdom. He engages himself in the practice of the skilful means (upāyakauśalya) to attain the goal. He ceaselessly contemplates on emptiness, signlessness and aimlessness, the three aspects of Nirvāṇa. Though he himself has reached the highest sphere of spirituality, he does not hesitate to practise rites and rituals for the sake of common people.
(8) Acalā -- becoming immovable, immovability. Becoming immovable (acalā-bhūmi) means abiding in the truth of the middle way and so being unperturbed. When he knows that everything partakes of suchness (tathatā) the BodhisattvaBodhisattva reaches a stage from which he does not retrogress. In this stage actions are spontaneous and innocent, they can be described as a sport. Whatever he wills, is done.
(9) Sādhumatī -- possessing goodness, preaching of dharma, all penetrating wisdom. In this stage the enlightened teaches the doctrine in order to benefit the sentient beings. He has the knowledge of disciples, of the self-enlightened, the Bodhisattva-s andand of the Tathāgata. He possesses the four pratisaṃvid-sfour pratisaṃvid-s, namely, knowledge of dharma, of its meaning, expression, and presence of mind. Hence he is capable of teaching the doctrine to people.
(10) Dharmameghā-Dharma-cloud. All sentient beings are benefitted without discrimination just as a cloud rains on all things without distinction. In this stage the enlightened one personifies love, sympathy and compassion. Whatever he does, benefits all living-beings. He becomes omniscient and pours the nectar of dharma on all. Thousands of rays emitting from the body of the Tathāgata-s as though shower coronation on him as samyak saṃbuddha. Hence thisthis stage is also known as abhiṣeka-bhūmi. The Vimalā stage resembles the srotāpanna and sakṛdāgāmī stages of the Theravādin-s. The Prabhākarī, Arciṣmatī, Durjayā, Abhimukhī resemble the stage of an Arhat. The Dūraṅgamā, Acalā, Sādhumatī, and Dharmameghā pertain to the Mahāyāna alone. The eighth stage acalā is endowed with an element of mysticism. The element is also reflected in other stages. The Mahāvastu contains a different enumeration. According to the Mahāvastu, the ten stages are: difficult to enter, (Durārohā), fastening (Baddhamānā), adorned with flowers (Puṣpamaṇḍitā), beautiful (Rucirā), expansion of the heart (Cittavistarā), lovely (Rūpavatī), difficult to conquer (Durjayā), ascertainment of birth (Janmanideśa), installation as crown prince (Yauvarājya) and coronation (Abhiṣeka). One more list comprises the following stages: setting the mind towards enlightenment, beginner, practitioner, born in a high family, perfection of means, endowed with virtues in previous births, absence of moral fall, becoming a prince, installation as crown prince and anointment as Buddha-the king. The Prajñāpāramitā Sūtra enlists the following stages: the stage of dry knowledge; of noble race; of stream- enterer; of right view; of diminishing defilements; elimination of all defilements in the realm of desire; elimination of all defilements in the kāma, rūpa and arūpaloka; the pratyekabuddha stage; the bodhisattva stage, and Buddha stage.
The term bhūmi also denotes 52 levels of Bodhisattva practice.
Page: The Flower Ornament Scripture. XV. 394-400. Mahāyāna-Sūtrālaṅkāra. XX-XXI. 173-175.
