In Mahayana Buddhism, bhūmi (Sanskrit; foundation, ground, level, stage, Chinese: 地) or bodhisattva-bhūmi refers to the progressive levels of spiritual development that a bodhisattva attains on the path to Buddhahood in Mahayana Buddhism. This idea is variously translated into English as "bodhisattva levels", "bodhisattva grounds", or "bodhisattva stages".
There are various schemas of bodhisattva bhūmis presented across the vast literature of Mahayana Buddhism. These bhūmi theories represent organized schemas for the bodhisattva path, each stage associated with specific virtues (like faith, merit, etc) and practices (like the pāramitās). Although the concept of bhūmi (as a stage of development) originates in earlier Buddhist traditions (for example, in the Śrāvakabhūmi it refers to the stages of Śrāvakas), Mahayana sutras like the Daśabhūmika Sūtra discuss it in the context of ten bodhisattva stages.
The ten bodhisattva stages are also called vihara ('dwelling') in some sources.Takeuchi Yoshinori (editor). Buddhist Spirituality: Indian, Southeast Asian, Tibetan, and Early Chinese, page 164
Ten bhūmis The Daśabhūmika Sūtra (as well as many other Mahayana sutras) refers to the following ten bhūmis.Sutra Translation Committee of the United States and Canada (1998). The Seeker's Glossary of Buddhism, Taipei: The Corporate Body of the Buddha Educational Foundation/Buddha Dharma Education Association Inc., 2nd ed. pp.759-760
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, the Very Joyous 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.This explanation is given by the Korean scholar Wonch'uk in his Commentary on the Sutra Explaining the Thought (Arya-gambhīra-saṃdhinirmocana-sūtra-ṭīkā; 'Phags pa dgongs pa zab mo nges par 'grel pa'i mdo'i rgya cher 'grel pa; Delhi: Delhi Karmapae Choedhey, Gyalwae Sungrab Partun Khang, 1985, mdo 'grel, vol. thi , p. 523.3)See also Nargajuna's Precious Garland (Ratnāvalī; tr. ), verse 441. 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.
As Candrakirti explains in his Madhyamakavatara, a bodhisattva who has entered the stages attains numerous amazing powers. On the first bhūmi, the bodhisattva is able to "(1) see one hundred buddhas, (2) be blessed by one hundred buddhas and understand their blessings, (3) live for one hundred eons, (4) see the past and future in those one hundred eons, (5) enter into and rise from one hundred samadhis, (6) vibrate one hundred worlds, (7) illuminate one hundred worlds, (8) bring one hundred beings to spiritual maturity using emanations, (9) go to one hundred buddhaksetras, (10), open one hundred doors of the doctrine (dharmaparyaya), (11) display one hundred versions of his body, and (12) surround each of those bodies with one hundred bodhisattvas."Buswell, Robert E; Lopez, Donald S. The Princeton Dictionary of Buddhism, p. 218. Princeton University Press, Nov 24, 2013.
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.
The second bhūmi, the Stainless Bodhisattvas on the second level, the "Stainless", perfect ethics and overcome all tendencies towards engagement in negative actions. Their control becomes so complete that even in dreams they have no immoral thoughts. According to Tsong Khapa for such a bodhisattva,
on all occasions of waking and dreaming his movements or activities of body, speech and mind are pure of even subtle infractions...he fulfills the three paths of virtuous actions-abandoning killing, stealing, and sexual misconduct-with his body; the middle four-abandons lying, divisive talk, harsh speech, and senseless chatter-with his speech; and the last three-abandoning covetousness, harmful intent, and wrong views-with his mind. Not only does he refrain from what is prohibited but he also fulfills all the positive achievements related to proper ethics.
And according to Nāgārjuna, The second is called the Stainless Because all ten [virtuous] actions Of body, speech, and mind are stainless And they naturally abide in those [deeds of ethics]. Through the maturation of those [good qualities] The perfection of ethics becomes supreme. They become Universal Monarchs helping beings, Masters of the glorious four continents and of the seven precious objects.
Because of this, the bodhisattva's mind becomes purified and equanimous, which is a prerequisite for training in the four rūpadhyānas ("form" meditative absorptions i.e. those correlated with the form realm) and the four arūpadhyānas (formless absorptions).
The third bhūmi, the Light-Maker 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.
The fourth bhūmi, the Radiant Intellect 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.Wongch'uk, vol. thi , p. 527.5. 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 fifth bhūmi, Difficult to Master The fifth level is called the "Difficult to Master" because it involves practices that are so arduous and require a great deal of effort to perfect. It is also called the "Difficult to Overcome" because when one has completed the training of this level one has profound wisdom and insight that are difficult to surpass or undermine. According to Nāgārjuna,The fifth is called the Extremely Difficult to Overcome Since all evil ones find it extremely hard to conquer him; He becomes skilled in knowing the subtle Meanings of the noble truths and so forth. Bodhisattvas on this level cultivate the perfection of samadhi. They develop strong powers of meditative stabilization and overcome tendencies toward distraction. They achieve mental one-pointedness and they perfect calm abiding. They also fully penetrate the meanings of the Four Noble Truths and the two truths (conventional truths and ultimate truths) and perceive all phenomena as empty, transient and prone to suffering.
The sixth bhūmi, the Manifest The sixth level is called the "Manifest" because the bodhisattva clearly perceives the workings of dependent arising and directly understands "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.This explanation is given by Wonch'uk (vol. thi , p. 531.1, whose source is the Sutra on the Ten Bhumis 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.
The seventh bhūmi, the Gone Afar