The Path to Buddhahood:
Daśabhūmi and Pāramitā
Introduction
The path to
Buddhahood, the ultimate goal in Mahāyāna Buddhism, is a profound and
transformative journey that requires unwavering dedication, wisdom, and
compassion. Central to this path are the practices of the ten bhūmis
(daśabhūmi) and the six perfections (pāramitā), which outline the progressive
stages of a bodhisattva's spiritual development and the essential qualities to
be cultivated along the way. By cultivating these essential qualities, the
bodhisattva develops the wisdom, compassion, and skillful means necessary to
benefit countless beings and ultimately attain complete enlightenment.
The essay "The
Path to Buddhahood: Daśabhūmi and Pāramitā" aims to provide a
comprehensive understanding of the path to Buddhahood, emphasizing the profound
significance of the ten bhūmis and perfections (pāramitās) in the bodhisattva's
journey. By learning about the ten bhūmis, and the corresponding perfections,
and examining each bhūmi's characteristics, attainments, and challenges, we
explore their interconnectedness and how they support and enhance one another on
a bodhisattva progresses towards Buddhahood. Through that inspire and guide
those who aspire to follow the bodhisattva path, offering a roadmap for
spiritual growth and attaining the highest wisdom and compassion.
Content
1.
The Bodhisattva Path and the Daśabhūmi
The bodhisattva
path is a gradual process of spiritual cultivation that unfolds over countless
lifetimes. It is a journey of selfless dedication to the welfare of others,
guided by the altruistic intention (bodhicitta) to attain enlightenment for the
benefit of all beings. Dasabhūmi is the ten stages (bhūmis) of the
bodhisattva's progression towards Buddhahood. The Daśabhūmika Sūtra, a seminal
Mahāyāna text, outlines the ten stages as follows:
1.1
Pramuditā
(Joyful):
The bodhisattva
generates bodhicitta and experiences joy in embarking on the path to
enlightenment.
The
first bhūmi, Perfect Joy, is attained through the initial motivation to achieve
Buddhahood. Upon reaching this bhūmi, the bodhisattva experiences immense joy
and gains a set of ten qualities that contrast with the suffering of beings
trapped in the cycle of dependent origination. Filled with compassion, the
bodhisattva performs great acts of generosity and learns all that needs to be
learned in this world. Many Buddhas appear to the bodhisattva, and he serves
them while helping other beings to mature spiritually, a practice that
continues on each successive bhūmi.
The
qualities of the first bhūmi are likened to refined gold. The bodhisattva on
this bhūmi primarily practices the perfection of generosity and learns about
all ten bhūmis, similar to a caravan leader who must first learn the route
before guiding others. A complete account of this bhūmi would take eons to
deliver.
Bodhisattvas on
the first bhūmi become rulers of Jambudvīpa, attaining the highest status among
humans, which they use to benefit others. In a single instant, they gain twelve
qualities, such as the ability to see a hundred buddhas, manifest a hundred bodies,
and cause a hundred worlds to shake. These twelve qualities will be present on
each bhūmi, with the numbers increasing progressively.[1]
1.2
Vimalā
(Stainless):
Through the
practice of ethics and purification, the bodhisattva becomes free from the
stains of negative actions.
The
bodhisattva reaches this bhūmi through ten kinds of thought. On the second
bhūmi, the bodhisattva practices the ten good actions and avoids the ten bad
actions. They contemplate the results of these actions, ranging from rebirth in
lower realms to the attainments of a bodhisattva. The bodhisattva resolves to
guide beings onto the path of good actions, leading them to liberation from saṃsāra
and ultimately to enlightenment.
The qualities of
the bodhisattva on the second bhūmi are likened to gold purified by green
vitriol, having all impurities removed. Among the ten perfections, the
bodhisattva primarily practices the perfection of good conduct (sīla pāramitā).
Bodhisattvas on this bhūmi become Chakravartin kings, ruling over all
four continents and using their power to guide beings onto the path of good
actions. In each instant, they can see a thousand buddhas, illuminate a
thousand worlds, cause a thousand worlds to shake, and so forth.
1.3
Prabhākarī
(Luminous):
The bodhisattva
cultivates patience and radiates the light of wisdom, dispelling the darkness
of ignorance.
The bodhisattva ascends to this bhūmi through
ten kinds of mental orientation. On the third bhūmi, the bodhisattva
contemplates the wisdom of the buddhas and realizes that beings suffer in saṃsāra
due to its absence. Consequently, the bodhisattva diligently works to enable
beings to practice meditation and attain wisdom, leading to their liberation.
The bodhisattva practices generosity with diligence and is so devoted to the
Dharma that they would jump into a pit of fire to receive just one word of the
Buddha's teaching. They cultivate the four dhyānas and the four formless states
and obtain miraculous powers such as clairvoyance, the ability to remember
millions of past lives, and the ability to know the karma accumulated by
sentient beings.
The qualities of
the bodhisattva on the third bhūmi are likened to gold perfected by a skilled
goldsmith. Among the ten perfections, they primarily practice the perfection of
patience. Most bodhisattvas on this bhūmi become Indra, the deity of the paradise
atop Mount Sumeru, a paradise existing in every world of four continents. In
each instant, the bodhisattva sees a hundred thousand buddhas, illuminates a
hundred thousand worlds, causes a hundred thousand worlds to shake, and so
forth.
1.4
Arciṣmatī
(Radiant):
With diligence and
skillful means, the bodhisattva's practice becomes effortless and spontaneous.
The bodhisattva ascends to this bhūmi through
ten attainments gained by insight into the Dharma. Upon reaching the fourth
bhūmi, the bodhisattva becomes a member of the Buddha family. They develop the
five powers, the five strengths, the four bases of miraculous powers, and the
factors for enlightenment, including the noble eightfold path. The bodhisattva
eliminates the view of self.
The qualities of
the bodhisattva on the fourth bhūmi are likened to gold made into supreme
jewelry. Among the ten perfections, they primarily practice the perfection of
diligence. Most bodhisattvas on this bhūmi become Suyāma, the deity who
presides over the Yāma paradise. In each instant, the bodhisattva sees ten
million buddhas, illuminates ten million worlds, causes ten million worlds to
shake, and so forth.
1.5
Sudurjayā
(Difficult to Conquer):
The bodhisattva master’s
meditative concentration and overcomes subtle obstacles to enlightenment.
The bodhisattva ascends to this bhūmi through
ten kinds of sameness of thought. On the fifth bhūmi, the bodhisattva attains
various kinds of wisdom and, seeing that beings are in a state of ignorance,
feels compassion for them. The bodhisattva is skilled in worldly knowledge such
as mathematics, medicine, poetry, music, history, architecture, and so on,
using this knowledge to bring happiness to beings.
The qualities of
the bodhisattva on the fifth bhūmi are likened to gold adorned with white
coral. Among the ten perfections, they primarily practice the perfection of
meditation. Most bodhisattvas on this bhūmi become Saṃtuṣita, the deity who
presides over the Tuṣita paradise. In each instant, the bodhisattva sees ten
billion buddhas, illuminates ten billion worlds, causes ten billion worlds to
shake, and so forth.
1.6
Abhimukhī
(Face-to-Face):
Wisdom and
compassion are perfected, and the bodhisattva directly perceives the emptiness
of all phenomena.
Upon Vimukticandra's request, Vajragarbha
teaches about the sixth bhūmi, called Manifested. The bodhisattva ascends to
this bhūmi through ten kinds of equality of phenomena. On the sixth bhūmi, the
bodhisattva attains the wisdom that perceives the twelve phases of dependent
origination and feels compassion for beings who are under the power of
dependent origination. The bodhisattva also attains the three doors to
liberation (emptiness, signlessness, and wishlessness).
The qualities of
the bodhisattva on the sixth bhūmi are likened to gold adorned with beryl.
Among the ten perfections, they primarily practice the perfection of wisdom.
Most bodhisattvas on this bhūmi become Sunirmita, the deity who presides over
the Nirmāṇarati paradise. In each instant, the bodhisattva sees a trillion
buddhas, illuminates a trillion worlds, causes a trillion worlds to shake, and
so forth.
1.7
Dūraṃgamā (Far-Going):
The bodhisattva
attains mastery over spiritual powers and can manifest in various forms to
benefit beings.
The
bodhisattva ascends to this bhūmi through ten kinds of engagement with the
path. On the seventh bhūmi, the bodhisattva apprehends countless worlds,
buddhas, eons, and the thoughts and motivations of countless beings. All the
factors for enlightenment are complete in each instant, and the bodhisattva
maintains pure conduct. However, they cannot be said to be entirely free from
the kleśas (afflictions) because they still desire buddhahood. The bodhisattva
attains cessation in each instant but, instead of merging into that cessation,
takes rebirth in the three realms and engages in worldly activities to benefit
beings.
The qualities of
the bodhisattva on the seventh bhūmi are likened to gold adorned with every
jewel. Among the ten perfections, they primarily practice the perfection of
skillful means. Most bodhisattvas on this bhūmi become Vaśavartin, the deity
who presides over the Paranirmitavaśavartin paradise, the highest paradise in
the desire realm. In each instant, the bodhisattva sees a quintillion buddhas,
illuminates a quintillion worlds, causes a quintillion worlds to shake, and so
forth.
1.8
Acalā
(Immovable):
With unwavering
dedication and insight, the bodhisattva becomes unshakable in the face of
adversity.
The bodhisattva attains this bhūmi through the
acceptance of the birthlessness of phenomena. On the eighth bhūmi, the
bodhisattva has no conceptuality. Seeing the suffering of beings, they strive
for enlightenment like a person trying to awaken from a nightmare. They engage
in activities without dualistic effort or attachment. The bodhisattva possesses
knowledge of all universes, elements, and atoms. They take birth in countless
universes, assuming whatever form is necessary to guide beings.
The qualities of
the bodhisattva on the eighth bhūmi are likened to a golden adornment on the
head or throat of a ruler of Jambudvīpa. Among the ten perfections, they
primarily practice the perfection of aspiration. Most bodhisattvas on this
bhūmi become Brahmā, a ruler of a billion-world universe, teaching the
perfections to beings. In each instant, the bodhisattva sees as many buddhas,
illuminates as many worlds, and causes as many worlds to shake as there are
atoms in a million universes.
1.9
Sādhumatī
(Good Intelligence):
The bodhisattva
acquires perfect knowledge of all aspects of reality and skillful means to
teach others.
The
bodhisattva attains this bhūmi through ten qualities. On the ninth bhūmi, the
bodhisattva has perfect knowledge of all kinds, enabling them to guide beings
in various ways. They can teach simultaneously in all worlds and languages,
cause all sounds to be the teaching of the Dharma, and make all Dharma
teachings come from a single syllable. The bodhisattva can simultaneously
answer the questions of all beings in the universe.
The qualities of
the bodhisattva on the ninth bhūmi are likened to a golden adornment on the
head or throat of a cakravartin who rules the four continents. Among the ten
perfections, they primarily practice the perfection of strength. Most
bodhisattvas on this bhūmi become a great Brahmā, a ruler of two universes,
teaching the perfections to beings. In each instant, the bodhisattva sees as
many buddhas, illuminates as many worlds, and causes as many worlds to shake as
there are atoms in countless millions of universes.
1.10
Dharmameghā
(Cloud of Dharma):
Fully embodying
the qualities of a Buddha, the bodhisattva effortlessly guides beings to
enlightenment, like a cloud showering the Dharma rain.
On
the tenth bhūmi, the bodhisattva enters millions of samādhis, concluding with
the unique consecration for omniscient wisdom. At that moment, a precious lotus
the size of a million billion-world universes appears, upon which the
bodhisattva with a proportionally vast body is seated. Other bodhisattvas
seated on lotuses encircle him, gazing at him. Light rays radiate from various
parts of his body, manifesting the Dharma in various realms and ending
suffering. Light rays from his head honor and make offerings to buddhas and
bodhisattvas in all worlds. All bodhisattvas from the first to the ninth bhūmi
come and make offerings to him. Light rays from their hearts enter the
bodhisattva's heart, and light rays from the ūrṇā hairs of all buddhas enter
his head. Through this consecration, his ten strengths become complete, and he
is numbered among the samyaksambuddhas, like a crown prince becoming a
cakravartin.
The bodhisattva on
the tenth bhūmi has knowledge of the creation and destruction of all worlds,
enlightenment and its qualities, and the nature of time. He attains ten
liberations and receives from countless buddhas all the Dharma teachings
exclusive to a tenth-bhūmi bodhisattva. His teaching pervades countless worlds
instantly. He accomplishes all the deeds of a buddha's life, from descending
from Tuṣita to passing into nirvāṇa, and has the miraculous power to create and
transform worlds, placing all beings within a single hair on his body. A
tenth-bhūmi bodhisattva's qualities are an incalculably small fraction of a
buddha's.
The
bodhisattva on the tenth bhūmi is likened to a bejeweled golden ornament on the
head or throat of Vaśavartin, the supreme deity in the desire realm. He
primarily practices the perfection of knowledge. Most bodhisattvas on this
bhūmi become great Brahmās, rulers of two billion-world universes, teaching the
perfections to beings. In each instant, the bodhisattva sees Buddhas,
illuminates worlds, and causes worlds to shake in numbers equal to the atoms in
countless quintillions of universes. [2]
The ten bhūmis
inevitably lead to Buddhahood, like rivers to the ocean. They are the source of
specific qualities and attainments, arising from omniscience like mountains
from the ocean. Bodhisattva conduct on the ten bhūmis is like the ocean's ten
qualities, and the aspiration to omniscience is like a supreme jewel on a
banner.
2.
The Pāramitās: Perfections of the Bodhisattva
“Pāramitā” is
the Sanskrit word, traditionally translated as “perfection”. This is an
ancient word whose origins are obscure. On one account, pāramitā derives from pāram,
meaning “the other side” plus the past participle itā, meaning “gone.” From
this perspective, something is perfected when it has “gone to the other side,”
that is, when it has fully transcended what it would be in ordinary lives.
Others, however,
link pāramitā to the term pārama, which means “excellent,” or “supreme,” such
that something is perfected when it arrives at the state of excellence or
supremacy. But whatever its etymology, the word pāramitā soon became a
technical term in Buddhist ethics naming the dimensions of human character that
are most important in the state of enlightenment.
Integral to the
bodhisattva's progression through the ten bhūmis is cultivating the six
pāramitās, or perfections. These are the essential qualities and practices that
facilitate the bodhisattva's spiritual growth and enable them to effectively
benefit others.
In Mahayana
Buddhism, six perfections became standard, although lists of four, five, or
seven perfections were also present. The Sarvāstivādin tradition defended a
list of four perfections, while the Lotus Sūtra recognized five and six
perfections. The Rāṣṭrapālaparipṛcchā-sūtra provided lists of five, six, seven,
or eight perfections. Eventually, the standard list of six perfections in
Mahāyāna sūtras included generosity, morality, patience, vigor,
concentration, and wisdom.
2.1
Dāna
(Generosity)
Dāna –
almsgiving, a general meaning, everyone understands it as giving, giving
clothes, food, money, wealth, and property to the poor and hungry with a
compassionate mind. And in life, not only Buddhists, but also many
associations, groups, and individuals of many social classes have made such
noble gestures. However, dāna pāramī is so much
more generous, immeasurable, and superior that it is difficult for people in
the world to do it.
Bodhisattvas are
willing to give away their wealth, property, jewels, thrones, wives, children,
and body parts, even sacrificing their own lives to give alms to others and use
their understanding to teach others, to create the Dāna-pāramitā for
success.
The perfection of
almsgiving is like an overturned water pot that releases water, does not retain
it, and does not absorb it, likewise, by giving everything to those who come to
beg according to their wishes, without holding back anything, whether it is property,
throne, fame, wife, children, limbs, or any part of the body, including life.
Characteristics
of the Dāna pāramī
Characteristic
(Lakkhaṇa): The Pāramitā of Giving has the characteristic of giving
away material possessions, knowledge, and so on to others and sentient beings.
Function (Rasa):
The Pāramitā of Giving has the function of eliminating stinginess and
miserliness in one’s material possessions and knowledge.
Manifestation (Paccupaṭṭhāna):
A Bodhisattva becomes wealthy and prosperous, with many material
possessions, and so on, without being attached to them. They become a polymath
with extensive knowledge without developing arrogance. These are the
manifestations of the Pāramitā of Giving.
Proximate Cause
(Padaṭṭhāna): Giving away material possessions and knowledge to
others is the proximate cause that gives rise to the Pāramitā of Giving.
The
three-level of dāna pāramitā
The three-level of
dāna pāramī can be described as follows: (1) Ordinary perfection (dāna
pāramī), (2) Superior perfection (dāna upapāramī), and (3)
Supreme perfection (dāna paramatthapāramī)
(1) Ordinary
perfection (dāna pāramī): giving material things both inanimate and animate
including one’s spouse and children.
In the Vessantarajātaka
story[3], King
Vessantara - the previous life of Buddha Gotama - practiced dāna
pāramī by giving his two beloved children, Prince Jāli and Princess Kaṇhājinā
and his beloved wife, Chief Queen Maddī to complete dāna pāramī.
(2) Superior
perfection (dāna upapāramī): giving body parts.
In the Sivijātaka
Story[4], King
Sivi - the previous life of Buddha Gotama - completed His Superior perfection (dāna
upapāramī) by giving His two most precious eyes to a blind old Brahmin.
(3) Supreme
perfection (dāna paramatthapāramī): donating life.
In the Sasapaṇḍitajātaka
story[5], the
wise rabbit Bodhisattva Sasapaṇḍita - the previous life of Buddha Gotama
– completed the supreme paramita of giving (dānaparamattha pāramī) by
giving his life to prepare food and give alms to a monk.
In the Mahakapi
Jataka[6],
the Bodhisattva is a great monkey leader, who at the attack by men of the
Varanasi king, allowed fellow monkeys to pass off safely by treading on his
body, stretched as the extension of a bridge..
In another story
about the almsgiving of the Buddha’s life, he was also a Bodhisattva who
practiced the Paramita of Giving. He used his life to give alms to the tigress
and her cubs. The Bodhisattva knew that the tigress was about to eat her cubs
because she was starving. He also knew that if he did not intervene, the
tigress and her cubs would all die. The Bodhisattva decided to offer his own
life to save the tigress’s and her cubs” lives.[7]
Those acts of
self-sacrifice are a powerful example of the Bodhisattva’s compassion and
commitment to helping others. Those are stories that can inspire us to be more
compassionate and to be willing to help others, even when it means making
personal sacrifices
Benefits of
Dāna Pāramitā
In the six
perfections, the Dharma of Giving stands at the forefront. It is relatively
easier to practice than other Dharmas, yet its benefits are immense for both
the giver and the receiver.
Benefits for
the receiver
No one in this
world is perfect. Some lack material possessions, while others lack spiritual
wealth. Some lack food and clothing, while others suffer from pain and sorrow.
When those in need receive what they lack, it brings them happiness and
fortune. In a society where many people are compassionate and always seek to
help others, that society will surely be peaceful and prosperous.
Benefits for
the giver
While giving is
undoubtedly beneficial for the receiver, it is also no less valuable for the
giver. In addition to the joy of knowing that they are doing the right thing
and seeing others happy, the practitioner of giving also progresses quickly and
far on the spiritual path.
Each time one
gives away their wealth, they have an opportunity to overcome greed,
stinginess, and selfishness, and to cultivate compassion. Each time they
sacrifice their life to save others, they have an opportunity to challenge
their fear of death and cultivate the qualities of altruism and calmness. Each
time they give without discriminating between friend and foe, they have an
opportunity to combat egotism, attachment, and arrogance. When a practitioner
gives the Dharma, it is an opportunity for them to remind themselves of the
Buddha's teachings and the merits He has achieved, and to follow in His
footsteps.
The Dharma of
Giving is a precious practice that brings happiness and benefits to both the
giver and the receiver. It is a powerful tool for overcoming negative emotions
and cultivating spiritual qualities. By practicing the Dharma of Giving, we can
contribute to building a more peaceful and prosperous world for all.
2.2
Śīla
(Ethical Conduct)
‘Sīla”
means the precepts, given by Buddha, which are conducive to moral life. Sīla-pāramitā
is the practicing of all the Buddhist precepts or all the virtuous deeds that
are conducive to the moral welfare of oneself and that of others.
Bodhisattvas must
observe the moral precepts and guard them as they would hold a precious pearl.
Lay people, if they cannot observe two hundred-fifty or three hundred
forty-eight precepts, they should try to observe at least five or ten precepts
of wholesome actions: abstention from taking life, abstention from taking what
is not given, abstention from wrong conduct, abstention from intoxicants,
abstention from lying speech, abstention from harsh speech, abstention from
indistinct prattling, abstention from covetousness, abstention from ill-will,
abstention from wrong views.
The three-level
of Sīla pāramitā
According to
Buddhism, good qualities come from good karma accumulated over many lifetimes,
the evil nature also comes from many lifetimes of unwholesome karma.
Maintaining the
precepts, keeping the precept “not doing evil” is already good, good, good
karma. However, keeping the precepts as pure as a shell is not easy. In the
cycle of birth and death, it is not always favorable to practice. Thousands of
obstacles, thousands of evil people, thousands of tribulations, demons -
without the paramita of precepts, the Bodhisattva cannot overcome them.
There are
lifetimes in which, to keep the precepts pure, the Bodhisattva must sacrifice wealth,
property, fields, gardens, wives, children, and even the throne and country -
that is the lower level paramita of precepts (sīla pāramī).
There are times
when to keep the precepts pure, the Bodhisattva must suffer harm and sacrifice
part of his limbs or certain parts of his body - this is called the
intermediate paramita of precepts. (sīla upapāramī).
There are
lifetimes in which, to keep the precepts pure, the Bodhisattva must sacrifice his
life without regret - this is the highest paramita of precepts (sīla-paramatthapāramī).
Benefits of
Sīla pāramitā
Upholding the
precepts of Śīla Pāramitā has a tremendous impact on the spiritual cultivation
of a Buddhist practitioner. When a practitioner strictly upholds the precepts
in purity, their mind is currently at ease and joyful, without any regrets. In
the community, they are respected and welcomed, especially by fellow believers,
who always rejoice and appreciate them. In future lives, the practitioner is
certain to attain the Bodhisattva and escape the cycle of birth and death.
If we compare the
Dharma of Giving with Śīla Pāramitā, we will see that the practice of upholding
the precepts is superior to giving.
A Buddhist
practitioner who practices giving of wealth and Dharma but does not uphold the
precepts cannot attain Buddhahood. This is because such a person creates both
merit and sin due to not upholding the precepts, resulting in a mixture of good
and bad karma. How can they achieve complete purity and aspire to attain the
fruit of a Saint?
On the contrary, a
Buddhist practitioner who diligently upholds the precepts is certain to attain
Buddhahood. Why is this? Because in the process of diligently upholding the
precepts, there is already the essence of giving of wealth and Dharma:
When a
practitioner upholds the precepts in purity, their mind is filled with
compassion and joy. Whenever they see someone practicing giving of wealth or
Dharma to others, they immediately rejoice. This means that such a person
receives a portion of the merit of “rejoicing in giving.”
Furthermore, when
a practitioner sincerely upholds the precepts and practices according to the
Buddha's teachings, they become a role model for others to emulate. This is
tantamount to giving Dharma through their physical conduct. Moreover, when a
practitioner recites and internalizes the precepts, it is also a form of giving
Dharma through verbal teachings.
Therefore, Śīla
Pāramitā is a miraculous Dharma that encompasses both giving and upholding the
precepts. It is certain to lead the practitioner to the shore of liberation.
2.3
Kṣānti
(Patience)
Patience is
essential for progressing from the initial practices of giving, morality, and
tolerance to the higher practices of energy, meditation, and wisdom. It enables
one to endure difficulties and perfect the other paramitas.
Kshanti originally
meant a warrior's forbearance, but in Buddhism it evolved to mean the serene
confidence of mind to persevere on the path to enlightenment in the face of
obstacles. It is defined as acceptance of suffering and maintaining a peaceful
mind in the face of harm or difficulties.
Ordinary patience
practices aim to develop equanimity and avoid anger when faced with suffering
or harm from others are: (1) Reflecting that one's suffering results from one's
own past karma; (2) Seeing those who cause harm as teachers of patience; (3) Analyzing
the situation in terms of dependent origination and no-self to depersonalize it.
Perfected patience
is selfless, guided by compassion and wisdom. It is enduring difficulties for
the sake of liberating all beings while seeing the empty nature of self, other,
and harm. With perfected patience, the bodhisattva advances fearlessly on the
path.
There is a Jataka story
about Kṣānti pāramita (The perfection of Patience). Bodhisattva
Khantivādi practiced in the Himalayas. After entering concentration for many
days, he returned to the capital to beg for alms. He went to the Royal Garden
to eat and rest.
The king and his
ladies went to the Royal Garden to have fun. The king was drunk, and his ladies
went for a walk and saw the Bodhisattva Khantivādi meditating, they came to pay
their respects and listen to the Dharma. When the king woke up and couldn’t see
his ladies, he became angry and went to look for them. The king saw the
ladies listening to the monk preach, and in anger, he pulled out his sword and questioned
the monk’s guilt.
Bodhisattva
replied to practice patience and endured all the king’s cruel actions. The king
cut off the Bodhisattva’s feet and hands, but He remained patient. The king was
scared and asked the Bodhisattva if he was angry. He replied without resentment
and prayed for the king’s happiness. The king was frightened and regretful.
At this time, the
throne of the heavenly king Indra became as hot as hellfire. He appeared down to
reattach the Bodhisattva’s limbs.
Thus, no matter
how much the Bodhisattva is tortured, he never utters a bad word or blames the
person who has caused him harm. Leniency, generosity, tolerance, compassion, kindness...
are always cool and peaceful qualities in the hearts of Bodhisattvas.
The Bodhisattva’s
perfection of patience (khanti-pāramī) to reach the other shore has three
levels, upper, middle, and lower, like other paramitas.
Benefits of
Khanti pāramitā
The Paramita of
Patience is a noble quality that brings many benefits to both one and the
community. It helps us train our character, develop wisdom, support our
practice, and help us progress on the path to enlightenment. But patience does
not mean to endure passively, but to endure actively, with a peaceful mind and
wisdom, and it needs to be practiced regularly to become a personal quality.
2.4
Vīrya
(Diligence)
Virya paramita, or the perfection of
energy, is one of the six paramitas in Buddhism - the qualities that a
Bodhisattva must perfect on the path to enlightenment. Virya here does
not merely mean diligence or perseverance but also refers to an immensely
powerful inner energy source, a driving force that motivates practitioners to
be steadfast and courageous on the spiritual path.
According to Buddhist thought, virya
originated from the strength and masculinity of a warrior hero but evolved to
signify the willpower, determination and courage to pursue the goal of
enlightenment. Energy in this context is not just physical, but more
importantly, mental and spiritual energy that enables one to overcome all
obstacles and difficulties to reach the ultimate goal.
At an ordinary level, virya is the active
effort to avoid laziness, discouragement, and self-disparagement. The key is to
remain resolute and brave in the face of challenges and adversities. At a
higher level, virya arises from selfless compassion and is guided by the
wisdom of liberation, clearly perceiving the impermanent and non-self nature of
energy and all phenomena.
The essence of virya pāramitā is
the transformation and optimization of inner energy through the unification of
body and mind, refinement of emotions, cultivation of altruistic bodhicitta,
and nurturing of courage in the face of difficulties. On the journey of
practice, one's finite human energy gradually expands and merges with the
boundless energy of the universe. Upon fully realizing virya pāramitā,
the practitioner becomes a Bodhisattva whose energy radiates everywhere,
guiding sentient beings toward the shore of liberation.
Thus, virya pāramitā is an extraordinary
spiritual strength, the key to overcoming all obstacles on the path of practice
to attain liberation and enlightenment. Therefore, practitioners need to
continuously train and cultivate this quality of virya in daily life and
spiritual practice.
Benefits of
Viriya pāramitā
Pāramitā of
Diligence is a noble quality that brings many benefits to both oneself and the community.
When we are diligent, we can do our best to achieve our goals in life, not to
be discouraged by difficulties, and to persevere in finding solutions to the
problems we encounter, helping us achieve success.
Diligence helps us
persevere in practice, without getting discouraged, no longer influenced by
laziness or boredom, and overcome obstacles, achieving good results and
enlightenment in the future.
2.5
Dhyāna
(Meditative Concentration)
The Sanskrit word dhyana,
or jhana in Pali, means “concentration” and is nearly synonymous with samadhi.
Another Sanskrit word is Bhavana. This underscores the understanding of
meditation as a means of training the mind to realize enlightenment. Dhyana
also is associated with the Right Concentration aspect of the Eightfold Path.
Practicing
meditation paramita is about Bodhisattvas developing the mind to practice
meditation to seek Bodhi, and meditation is the wonderful, pure method to
achieve, so it is necessary to know the truth and the falsehood and the secret
of it. meditation. If you want to complete all the teachings of the Buddhas,
only meditation is the best method. Just like reaching a place of gold and
jade, all treasures can be obtained. Therefore, it is necessary to develop the
mind to practice meditation.
- The two main types of meditation are:
1.
Samatha (tranquility) - aims to
calm and focus the mind, leading to serene one-pointedness and deep absorption
(jhana). This is a foundation for insight.
2.
Vipassana (insight) - analytical
contemplation on Buddhist teachings like impermanence, no-self, and dependent
origination to develop penetrating wisdom.
The purpose of
perfecting meditation is to free the mind from defilements like greed, hatred,
and delusion, cultivate wholesome qualities, and directly realize the true
nature of reality (emptiness). This brings unshakable peace and equanimity.
Key practices
include mindfulness of breathing, contemplations on impurity and
loving-kindness, and perfecting samadhi through the four jhanas.
Beyond formal
sitting, the ideal is for the bodhisattva to maintain meditative concentration
and insightful awareness, effortlessly benefiting oneself and others. This is
the perfection of meditation.
2.6
Prajñā
(Wisdom)
The pāramitās are
not practiced in isolation but are interconnected and mutually reinforcing. For
example, generosity is enhanced by ethical conduct and patience, while wisdom
informs and guides all other perfections.
Prajña paramita,
the perfection of wisdom, is the highest virtue and the essence of Mahayana
Buddhism. The wisdom realizes shunyata (emptiness), the ultimate nature of all
phenomena.
Emptiness means
all things lack inherent existence and independent "self-nature".
They are dependently originated, impermanent, and empty of a fixed essence.
Realizing this directly is prajña.
Prajña is
not just an intellectual understanding, but a profound insight that transforms
one's entire way of perceiving and engaging with reality. It frees one from
attachment and enables compassionate, skillful action.
The other five pāramitās
(generosity, ethics, patience, diligence, concentration) are truly perfected
only when guided by prajña. Prajña encompasses them all.
Cultivating prajña
requires faith, intensive training in meditation and analysis, letting go of
all conceptual Reference points, facing the groundlessness of reality, and
dedicating one's merit to all beings.
The bodhisattva
who perfects prajña dwells in non-dual wisdom, acts effortlessly for
others' wellbeing and embodies the union of emptiness and compassion. This is
the highest ideal of the Mahayana path.
3.
Relationship between Dasabhūmi and Pāramitā
The Ten Bodhisattva Stages are ten levels of
spiritual realization that a bodhisattva progresses through on the journey to
Buddhahood. Each stage represents a certain degree of enlightenment and
purification of the mind.
The Six Paramitas are six perfections or virtues
that a bodhisattva cultivates to attain complete enlightenment. They are
Generosity (Dāna), Ethical Discipline (Śīla), Patience (Kṣānti), Diligence
(Vīrya), Meditation (Dhyāna), and Wisdom (Prajñā). This list was later expanded
to ten perfections, adding skill-in-means, resolution, strength, and knowledge,
to correspond with the ten stages (dasabhūmi) of a bodhisattva's journey
to Buddhahood. This is the Mahayana path of practice to develop compassion and
wisdom.
The Ten Stages outline the path to
enlightenment, while the Six Paramitas are the specific practices undertaken to
progress along each phase of that spiritual journey. By practicing the Six
Paramitas, a bodhisattva gradually progresses through the Ten Stages directly
realizes the selfless, interdependent nature of reality, attains Buddhahood,
and has the effortless ability to manifest in skillful ways to liberate beings.
In each of the ten
stages of the Daśabhūmi, a distinct pāramitā is practiced so that the
bodhisattva gradually elevates himself to the final goal of enlightenment. The
stages of practice according to the Daśabhūmika-sūtra, with their corresponding
pāramitās, are as follows:
1.
pramuditā-bhūmi (joyful stage):
dāna-pāramitā (perfection of charity)
2.
vimalā-bhūmi (free of defilements stage):
śīla-pāramitā (perfection of ethical behavior)
3.
prabhākarī-bhūmi (light-giving
stage): dhyāna-pāramitā (perfection of contemplation)
4.
arciṣmatī-bhūmi (glowing wisdom
stage): kṣānti-pāramitā (perfection of patience)
5.
sudurjayā-bhūmi (mastery of utmost
difficulty stage): vīrya-pāramitā (perfection of energy)
6.
abhimukhī-bhūmi (wisdom beyond the definition
of the impure or pure stage): prajñā-pāramitā (perfection of wisdom)
7.
dūraṃgamā-bhūmi (proceeding afar stage
[in which a bodhisattva goes beyond self to help others]):
upāyakauśalya-pāramitā (perfection of utilizing one's expertise)
8.
acalā-bhūmi (calm and unperturbed stage):
praṇidhāna-pāramitā (perfection of making vows to save all sentient beings)
9.
sādhumatī-bhūmi (good thought stage):
bala-pāramitā (perfection of power to guide sentient beings)
10. dharmameghā-bhūmi
(rain cloud of dharma stage): jñāna-pāramitā (perfection of all-inclusive
wisdom)[8]
Philosophical
Implications and Disscusion
The concepts of
the daśabhūmi and pāramitās have given rise to rich philosophical discussions
within Mahāyāna Buddhism. Some scholars argue for a linear, sequential model,
where each bhūmi represents a distinct attainment that must be mastered before
proceeding to the next. Others propose a more fluid, interpenetrating view,
suggesting that the qualities and insights associated with each stage are
present to some degree throughout the entire path.
Some Mahāyāna
thinkers, particularly from the Madhyamaka school, emphasize the primacy of
wisdom and the direct insight into emptiness as the key to liberation. They
argue that the other perfections are ultimately in the service of this
realization. In contrast, proponents of the Yogācāra school stress the equal
importance of all six pāramitās, viewing them as essential for the
bodhisattva's compassionate engagement with the world.
The bodhisattva's
motivation and the nature of bodhicitta have also been subjects of
philosophical discussion. Questions arise about the compatibility of the
bodhisattva's aspiration for personal enlightenment with the selfless
dedication to the welfare of others. Mahāyāna thinkers have sought to reconcile
this apparent tension by proposing various models of the bodhisattva's
intentionality, such as the "two truths" framework that distinguishes
between conventional and ultimate levels of reality and motivation.
Practical Significance and
Contemporary Relevance
The daśabhūmi and pāramitās are not
merely abstract philosophical concepts but have profound practical implications
for Mahāyāna practitioners. They provide a comprehensive framework for
spiritual cultivation, offering guidance on the qualities to be developed and
the challenges to be overcome on the path to Buddhahood. The bodhisattva's
journey serves as an inspiring model of compassionate action, selfless service,
and the tireless pursuit of wisdom.
In the
contemporary world, the ideals embodied by the daśabhūmi and pāramitās remain
relevant and vital. The bodhisattva's commitment to the welfare of all beings
resonates with the pressing need for compassion, empathy, and altruism in the
face of global challenges such as poverty, inequality, and environmental
crises. The cultivation of the perfections, particularly generosity, ethical
conduct, and patience, can contribute to the creation of a more just,
harmonious, and sustainable society.
Conclusion
In conclusion, the
path to Buddhahood is a profound and transformative journey that encompasses
ten stages (bhūmis) and the cultivation of ten perfections (pāramitās).
Each bhūmi represents a significant milestone in the bodhisattva's
spiritual development, characterized by specific attainments, qualities, and
realizations. As the bodhisattva progresses through these stages, they develop
wisdom, compassion, and skillful means to benefit countless beings and
ultimately attain complete enlightenment.
The ten
perfections, which are practiced throughout the bodhisattva's journey, serve as
the essential foundation for their spiritual growth. By cultivating generosity,
discipline, patience, diligence, meditation, and wisdom, along with skillful
means, aspiration, strength, and knowledge, the bodhisattva transforms its mind
and actions, becoming a true embodiment of the Dharma.
Besides that, the vivid analogies
and imagery in the Daśabhūmika Sūtra, such as the comparison of the
bodhisattva's qualities to refined gold and precious jewels, underscore the
rarity and value of the bodhisattva's attainments. The progressive increase in
the bodhisattva's abilities, such as the number of Buddhas seen and worlds
illuminated, highlights the growth and striving continuously for wisdom and
compassion.
Ultimately, the Daśabhūmi
and pāramitās serve as a roadmap for aspiring bodhisattvas, outlining
the stages and qualities necessary to achieve Buddhahood. It emphasizes the
importance of cultivating both wisdom and compassion, engaging in benefiting
beings, and tirelessly striving for enlightenment. By following this path, the
bodhisattva not only attains personal liberation but also becomes a source of
limitless benefit for all beings, exemplifying the highest ideal of the
Mahāyāna Buddhist tradition.
REFERENCE
1.
Robert E. Buswell, Jr., Editor in Chief. (2004),
Encyclopedia of Buddhism Vol.1. USA: Macmillan Reference.
2.
Apple J.B. (2017) Pāramitā. In: Sarao K.T.S.,
Long J.D. (eds) Buddhism and Jainism. Encyclopedia of Indian Religions.
Springer, Dordrecht.
3.
Ulrich Pagel, (2018). The Bodhisattvapiṭaka –
Its Doctrines, Practices, and Their Position in Mahāyāna Literature, USA: ProQuest
LLC.
4.
Chan Master Sheng Yen. (2001) The Six Paramitas
– Perfections of the Bodhisattva Path. New York: Dharma Drum Publications.
5.
Roberts, Peter Alan, trans. (2021). The
Ten Bhūmis – Daśabhūmika. 84000: Translating the Words of the Buddha.
[1]
Roberts, Peter Alan, trans. (2021). The Ten Bhūmis – Daśabhūmika. 84000:
Translating the Words of the Buddha. p.18.
[2]
Roberts, Peter Alan, trans. (2021). The Ten Bhūmis – Daśabhūmika. 84000:
Translating the Words of the Buddha. p.25
[3]
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[4]
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[5]
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Sasa Jātaka (No.316)
[6]
Tr. by H.T. Francis and R.A. Neil, 1897, Khuddaka Nikāya, Jātaka Vol. III,
Mahākapi-jātaka (No.407)
[7]
Tr. W.H.D. Rouse, ed. E. B. Cowell, 1895, Khuddaka Nikāya, Jātaka
Vol.II, Vyāghrī Jātaka (No.272)
[8]
Robert E. Buswell, Jr., Editor in Chief. (2004), Encyclopedia of Buddhism Vol.1.
USA: Macmillan Reference. p.59
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