CHAPTER SIX

THE FOUR STAGES OF ARAHATHOOD IN T H E R A V A D A

AND TEN STAGES OF BODHISATTVAHOOD IN M A H A Y A N A

TRADITION

VI. 1 Four Stages of an Arabat

The four stages of enlightenment in Buddhism are the four progressive stages

culminating in full enlightenment as an arahat. The four stages are sotapanna,

sakadagamin, anagamin and arahat The Buddha referred to people who are at

one of these four stages as noble people {ariya-puggala) and the community

of such persons within the bhikkhu-sangha as the noble sangha {ariya-

sahgha).The teaching of the four stages of enlightenment is a central element

of the early Buddhist schools, including the Theravada school of Buddhism,

which still survives.

In the Sutta Pitaka, several types of Buddhist practitioners are

described, according to their level of attainment. The standard is four, but

there are also longer descriptions with more types. The four are the stream-

enterer, once-retumer, non-returner and the arahat. In the VlsuddhJmagga, the

four stages are the culmination of the seven purifications. The descriptions

are elaborated and harmonized, giving the same sequence of purifications

before attaining each of the four paths and fhiits.The Visuddhimagga^^'

" ' The Visuddhimagga{?a\\; English The Path of Purification), is the 'great treatise' on Theravada Buddhist doctrine written by Buddhaghosa approximately in 430 CE in Sri Lanka. It is a comprehensive manual condensing and systematizing the theoretical and practical teachings of the Buddha as they were understood by the elders of the Mahavihara Monastery in Anuradhapura, Sri

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stresses the importance of panna, insight into anatta and the Buddhist

teachings, as the main means to liberation. Vipassanahas a central role in this

path. Insight is emphasized by the contemporary Vipassana movQmQni.

VI. 1.1. Stage of Sotapanna

The first stage is that of sotapanna (Sanskrit: Srotapanna), literally meaning

"one who enters {apadyate) the stream {sotas),"" with the stream being the

supermundane noble eightfold path regarded as the highest dhamma. The

stream-enterer is also said to have "opened the eye of the dhammi''

{dhammacakkhu, Sanskrit: dharmacaksus). A stream-enterer reaches

arahatship within seven rebirths upon opening the eye of the dhamma. Due to

the fact that the stream-enterer has attained an intuitive grasp of Buddhist

doctrine {samyagdrsti or sammaditthi, "right view") and has complete

confidence in the three jewels: buddha, dhamma, and sangha, that an

individual will not be reborn in any plane lower than the human (animal,

preta, or in hell).

The Pali expression sotapanna consists of two component words i. e.

5o?a and apanna. 5o/a means stream and apanna means one who has entered.

Thus, in Theravada tradition, sotapanna stands for one who has entered the

stream that is destined to merge, finally, in the ocean of nihbana. The image

of stream, though indirectly, hints at its banks inhabited by the multitudes of

people and these are 'ignorant worlding' people. The sotapanna alienates

himself fi-om the 'way of the world' and puts himself on the first stage of the

path. The conversion is not instantaneous; it is the part of the process.

Lanka. It is described as "the hub of a complete and coherent method of exegesis of the Tipitaka, using the 'Abhidhamma method' as it is called. And it sets out detailed practical instructions for developing purification of mind.It is considered the most important Theravada text outside of the Tipitaka canon of scriptures. The Visuddhimaggels structure is based on the Ratha-vinita Sutta ("Relay Chariots Discourse,"M., 24), which describes the progression from the purity of discipline to the final destination of aibbana in seven steps.

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Sometimes, it is confined not only to a lifetime process but extends to a long

succession of lives. He must have opened up himself to dhamma, first, and

then faithfully adhered to its precepts. At this stage, the sotapanna removes

(1) the erroneous view of self, (2) doubt regarding the efficacy of Buddha's

teaching,(3) belief that purification comes through, and (4) performing rites

and rituals. He gains threefold fi-eedom, in successive order, which is

celebrated in the Dhammapada as follows:

"Pathabya ekaraj/'ena

Saggassa gamanena va

Sabbalokadhipaccena

Sotapattiphalarh varaih'^^^

"Better than sovereignty over the earth, better than going to heaven, better than

lordship over all worlds is the rew ard of Sotapatti, the first stage of the Path in

holiness.""^

The Visuddhimagga describes that when stream enterer enters to the

first fiiiition, he or she is called the second noble person. However, he may be

negligent; he is bound to make an end of suffering when he has travelled and

traversed the round of rebirths among deities and human beings for the

seventh time. ' At the end of the fruition, his consciousness enters the life-

continuum. After that, it arises as mind-door adverting interrupting the life-

continuum for the purpose of reviewing the path. When that has ceased,

seven impulsions of path reviewing arise. Afl;er re-entry into the life-

continuum, adverting, etc., arise again in the same way for the purpose of

reviewing fi-uition, and so on. With the arising of these, he reviews the path,

"^ The Dhammapada, ed. by The Editorial Committee ( Delhi: Sri Satguru Publication, 1990), 62 " ' F.Max Muller (tran.), The Dhammapada {DeM: Motilal Banarsidass Publishers, 2004), 48-49, Parti, verse 178 ""* ''Ettavata ca panesa sotapanno nama dutiyo ariyapuggalo hoti. Bhusani pamattopi hutva sattakkhattum devesu ca manussesu ca sandhavitva satjisaritva dukkhassantassa karanasamattho hoti. Phalapariyosane panassa cittam bhavangam otarati, tato bhavangam upacchinditva maggapaccavekkhanattiiaya uppajjati manodvaravaj/anam, tasmim niruddhe pafipafiya satta maggapaccavekkhanajavanamti." Visuddhimagga: VRI., 2.313

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he reviews the fruition, he reviews the defilements abandoned, he reviews the

defilements still remaining, and he reviews nibbana. He reviews the path in

this way 'So this is the path I have come by'. Next, he reviews the finition

after that in this way 'This is the blessing I have obtained'. Next, he reviews

the defilements that have been abandoned 'These are the defilements

abandoned in me'. Next, he reviews the defilements still to be eliminated by

the three higher paths, 'These are the defilements still remaining in me'. And

lastly, he reviews the deathless nibbana in this way, 'This is the state

(dhamma) that has been penetrated by me as object'. So the noble disciple

who is a stream enterer has five kinds of reviewing.^^^At this stage, the

stream enterer gains threefold fi-eedom that is fi-eedom fi-om the delusion,

fi"eedom fi-om doubt, and freedom from rituals.

Firstly, the stream enterer will be free from the delusion of self The

delusion of thought, in this context, has direct bearing on the doctrine of

anatta. The Buddha in his second sermon, the Anattalakkhana Sutta

addressed to the Pancavaggiya Bhikkhu, has spelled out the basic postulates

of this doctrine. It may be fioiitfiil to point out that the doctrine of anatta v^os

certainly not the consequence of an attempt to achieve theoretical ends. It

was, in the ultimate analysis, an outcome of the Buddha's contemplative

response to the existential situation, preserved in the legend of four ominous

sights.

Etymologically the word anatt:a consists of the negative prefix an and

atta, underlying an idea of no-self or no-soul. And, again, the Buddha put

forth his doctrine of anatta by way of refiiting different theories of soul ^^ or

atta, deemed to be quite popular with his contemporaries with the sole

" ' Bhikkhu Nanamoli (trans.), Visuddhimagga: The Path of Purification ( USA: BPS Pariyatti Editions, 1999),699-700 "* Harcharan Sigh Sobti, Nibbana in Early Buddhism (Delhi: Eastern Book Linkers, 1985), 124 "^ Maha- vagga,\, 13-14 ** Brahmajala Sutta; D., i.31,34

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purpose of liberating them from the delusion of self. In Anattalakkhana Sutta,

the pancakhandha, constituting human personality are analysed, one after the

other, and concluded thus: "This does not belong to me; this is not what I am;

this is not my self " ^ The conversation between Venerable Nagasena and

King Milinda on the subject of personality also echoes identical views, of

course, in metaphorical language, thus:

Even as the word of "chariot" means

That members join to frame a whole;

So when the groups appear to view,

We use the phrase, "A living being."^°

Besides following the mode of analysis ofpancakkhandha, the ethical

implications have also been looked into. Firstly, it is argued in

Anattalakkhana Sutta, in case, there happens to be some immortal entity call

it soul or self, it cannot be subject to suffering. Secondly, when all the

khandhas are subject to suffering, this inevitably implies they are plagued

with impermanence. Now, finally, all the khandha being subject to

impermanence and hence root cause of suffering, their true nature stands

revealed. In the light of this discovery, one develops aversion and gradually

moves towards divesting oneself of passion. One who has entered the stream

on his own, does not follow the course of repressing passion, he simply does

not co-operate and is steadily watchftil.

So, the human personality that consists of pancakkhandhas, has to be

kept under constant vigilance, in order to not to identify self with anyone of

these separately or collectively (or anything existing beyond the frontiers of

personality and subject to flux). Failure shall inevitably lead to fall into the

trap of delusion of self It is precisely to guard oneself against this malady;

^^^ Maha-vagga,i,U-U *''" Herry Clarke Warren, Buddhism in Translations ( Delhi: Motilal Banarsidass Publishers, 2007), 133

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the Buddha armed us with the doctrine of anatta. The entire thrust of this

doctrine is on 'what one is not'.

Secondly, the stream enterer will be free from doubt. The blind faith

can hardly be exalted as a positive counterpart of doubt (vicikiccha). But, at

the same time, it is not possible to move a head on the path, in case; the

doubt continues to subsist with all its credibility. P.Lakshmi Narasu's

observations in this matter are quite revealing. "Buddhism does not

underestimate the value of doubt" he writes, "during the period of

investigation". Its doubt is of that sort whose aim is to conquer itself by high

aspiration and incessant toil, not of the sort which, bom of flippancy and

ignorance, tries to perpetuate itself as an excuse for idleness and

indifference. '*' The kind of doubt, the sotapanna casts away, concerns the

truth, difficult to own, revealed through the doctrine of anatta. As a result, he

believes in it, and clings no more to the personality-factors i.e.

paficakkhandhas.

Lastly, the stream enterer will be free from rituals. Buddhism is

religion wherein efficacy lies only in an individual's efforts. The Buddda

never allows being complascently disposed to the epitome of his teachings;

and he exhorts the monks, saying "work out your salvation with diligence". '*^

The emphasis on individual's efforts was not aimed at divinizing the human

consciousness. The idea of God has no place in Buddhism, because it cannot

be allowed to contradict the causal nexus operating throughout the

pheromenal existence. Furthermore, belief in God helps man to shift

responsibilities of his action on others, and also leaves him on the mercy of

God, a direct reflection of his incapacity he experiences in day to day living.

This way, he turns towards God, who is not there, and makes attempts to

" ' P. Lakshmi Narasu, The Essence of Bvddhism (Bomhay: Thacker and Co.Ltd., 1948), 107 '^^D.,ii,162

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please him through the performance of religious rites and ceremonies, as if

efficacious in nature. The sotapanna redeems himself from such a set of

beliefs and reposes his faith in his own efforts, alone. And, practice of

meditation takes the place of offering of prayers and performance of rituals

QXC.Sotapanna freed from three fetters (sannojana) is compared to the sun in

the background of natural setting, during autumn, as follows:

Just so, monks, in the autumn season when the sky is clear and the clouds have

fled, the sun leaping up into the firmament drives away all darkness from the

heavens and shines and bums and flashes forth,—even so in the Ariyan disciple

arises the flawless, taintless eye of wisdom, and along with this arising three fetters

are abandoned to wit: The view of the person-pack, doubt-and-wavering and

wrong handling of rite and ritual. ''

VI. 1.2. Stage Oii SakaMganm

The second stage is that of the Sakadagamin (Sanskrit: Sakrdagamin),

literally meaning "one who once {sakrt) comes {agacchatif'. The once-

retumer will at most return to the human world one more time. Both the

stream-enterer and the once-retumer have abandoned the first three fetters.

The stream-enterer and once-retumer are distinguished by the fact that the

once-retumer has weakened lust, hate, and delusion to a greater degree. The

once-retumer, therefore, has fewer than seven rebirths. They may take place

in higher planes but will include rebirth in the human world at most only once

more. Once-retumers do not have only one more rebirth, as the name

suggests, for that may not even be said with certainty about the non-retumer

who can take multiple rebirths in the five "pure abodes".

At this stage, the disciple only learns to weaken the dark passions e.g.

the sensual lust (kama) and anger (patigha). When, in the course of satisfying

sensual desires, an obstacle crops up, the mind flares up with anger. The very

^^ A., I, 241; E.M. Hare, Vol. I. p.221

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fact that the disciple is required, only, to weaken the passions, and a distinct

stage is devised for the purpose, only shows the extent of invincible nature of

these passions. After fleeing oneself from these two fetters along with the

three fetters already destroyed, one becomes sakadagamin the once-retumer.

He has only conquered the gross desires, like desire for power and status etc.

but, still clings to certain subtle desires e.g. desire to become an arahat. The

subtle desires lurking in the mind bring him back to the world for once. The

result achieved at the second stage of sakadagamin is described in Anguttara

Nikaya, in the following words : '*'*

"Now, Monks, in this matter a monk keeps the law of morality in ftill, he is

moderately given to mental concentration, moderately given to striving for

insight Such an one, by destroying three fetters is a stream-winner, one not

doomed to the Down fall, one assured, one bound for enlightenment."^^

The Visuddhimagga memtions that a sakadagamin also has reviewing

of remaining defilements as a stream-enterer does. He does not cut off any

fetters completely, but greatly reduces sensual desires and ill will.And he

may return to this world only one more time before reaching final liberation.

The process from a stream-enterer to once-retum is described that

after reviewing the path, the finition, the defilements nibbana, either while

sitting in the same session or on another occasion the noble disciple who is a

stream enterer makes it his task to reach the second plane by attenuating both

greed for sense desires and ill will. He brings to bear the faculties, the

powers, and the enlightenment factors, and he works over and turns up that

same field of formations, classed as materiality, feeling, perception,

^'^ ''Idha, bhikkhave, bhikkhu sTiesu paripurakan hoti samadhismim mattaso kanpannaya mattaso kan. So yani tani khuddanukhuddakani sikkhapadani tani apajjatipi vutthatipi. Tatp kissa hetu? Na hi mettha, bhikkhave, abhabbata vutta. Yani ca kho tani sikkhapadani adibrahmacariyakani brahmacariyasaruppani, tattha dhuvasllo [dhuvasilT (sT.) pu. pa. 127-129 (thokam visadisam)] ca hoti thitasrlo [thitasTlT (sT.)] ca, samadaya sikkhati sikkhapadesu. So tinnam samyojananam parikkhaya sotapanno hotiavinipatadhammo niyato sambodhiparayarid' A., i, 231-232 ^ ' E.M.Hare (trans.). The Book of Gradual Sayings^ o\. 1,211-212.

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formations, and consciousness, with the knowledge that they are

impermanent, painful, not self, and he embarks upon the progressive series of

insight. When he has done so, and when, at the end of equanimity about

formations, conformity and change-of-lineage knowledge have arisen in a

single adverting in the way already described, then the path of once-retum

arises next to change-of-lineage. The knowledge associated with that is

knowledge of the path of once-retum.The second kind of knowledge is

ended. "* At this stage,, once-retum has entered the second fruition. He is

called the third noble person then the fourth noble one. "*

"The fruition consciousnesses should be understood to follow immediately upon

this knowledge in the same way as before. And at this point this once-retumer is

called the fovirth noble person. He is bound to make an end of suffering after

returning once to this world. Next there comes reviewing in the way already

described." "*

VI. 1.3. Stage of Anagamin

The third stage is that of the anagamin, literally meaning "one who does not

{aii) come {agacchati)'". The non-returner, having overcome sensuality, does

not return to human world or any unfortunate world lower than that after

death. Instead, non-returners are reborn in one of the five special worlds in

Rupadhatu called the Suddhavasa worlds, or "Pure Abodes". Some of them

are reborn a second time in a higher world of the Pure Abodes. An anagamin

has abandoned the five lower fetters, out of ten total fetters, that bind beings

to the cycle of rebirth. An anagamin is well advanced.

After having successfully outgrown the first two stages, the disciple

"* Bhikkhu Nanamoli (tran.), Visuddhimagga: The Path of Purification ( USA: BPS Pariyatti Editions, 1999),700-70 *'" ''^ImassapiHanassa anantaram vuttanayeneva phalacittani veditabbani Ettavata cesa sakadagamT nama catuttho ariyapuggalo hoti saldmdeva imam lolcam agantva duldchassantakaranasamattho. Tatoparam paccavekldianam vuttanayameva"Visuddhimagga: VRI., 2.315 ^* ^* Bhikkhu Nanamoli (tran.), Visuddhimagga: The Path of Purification ( USA: BPS Pariyatti Editions, 1999),7oi

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qualifies himself to enter the third stage of anagamin. Here, he redeems

himself completely from the remaining foot-prints of various fetters. A small

amount of clinging to body that remains with him also disappears at the time

of death. He no more returns to the human world but returns to the world of

pure-form. It is stated of anagamin, thus: " ^

"Moreover, a monk keeps the laws of morality in fUll, he practices concentration

in full, but he is moderately given to striving for insight. ... Such a one by the

destruction of the five fetters that bind to the lower worlds, takes birth

spontaneously (in the Pure Abodes), there to pass away, destined never to return

thence.""°

At this stage, the process transferring from once-retum to non- return is

the same as the process of stream-enterer to once-retum.Then, he is called

fifth noble person and enters in the the third path. When he has done so, and

when, at the end of equanimity about formations, conformity and change-of-

lineage have arisen in a single adverting in the way already described, then

the path of non-return arises next to change-of-lineage. The knowledge

associated with that is knowledge of the path of non-retum.The third kind of

knowledge is ended.^^'Xhe fruition consciousnesses should be understood to

follow immediately upon this knowledge in the same wav as before. And at

this point, this non-returner is called the sixth noble person, [After death] he

reappears apparitionally [elsewhere] and attains complete extinction there

without ever returning, without ever coming to this world again through

^ ' '''Idha pana, bhikkhave, bhikkhu sTlesu paripurakarT hoti samSdhismim paripurakarTpannaya paripurakarT. So yani tan/ khuddanukhuddakani sikkhapadani tani apajjatipi vutthatipi. Tarn kissa hetu? Na hi mettha, bhikkhave, abhabbata vutta. Yani ca kho tani sikkhapadani adibrahmacariyakani brahmacariyasaruppani tattha dhuvasTlo ca hoti fhitasFlo ca, samadaya sikkhati sikkhapadesu. So asavanam khaya anasavam cetovimuttim paimavimuttini diftheva dhamme sayam abhima sacchikatva upasampajja viharati. "A., i, 232; PTS "" E.M.Hare (trans.). The Book of Gradual SayingsyoX. 1212. " ' Bhikkhu Nanamoli (trans.), Visuddhimagga: The Path of Purification ( USA: BPS Pariyatti Editions, 1999),701

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rebirth-linking.^^^

VI. 1.4. Stage ofArabat

The fourth stage is that of Arahat, a fully awakened person. He has

abandoned all ten fetters and, upon death will never be reborn in any plane or

world, having wholly escaped samsara.An Arahat had attained awakening by

following the path given by the Buddha. In Theravada, the term Buddha is

reserved for Siddartha Gautama Buddha, as being the one who discovered the

path by himself.

The term arahat is derived from ari. Ar/means enemy and arahat \s one

who has conquered his enemies. On the path to arahatship, the disciple has to

conquer the rest of five enemies or generally called fetters {sannojana)

^^^which are identified as follows:

6. Ruparaga: When attached to this desire one seeks rebirth in the world of

forms that include sixteen divine kingdoms known as Brahma-loka. The

disciple must cross the stream of existence of whatever form it may he

7. Aruparaga: Across the world of forms, they exist in formless worlds. The

man, no more, has material forms but still he exists. This existence, by all

' ^'Imassapi nanassa anantaram vuttanayeneva phalacittani veditabbani. Ettavata cesa anagamT nama chattho arlyapuggalo hoti opapatiko tatthaparinibbayT anavattidhammo pafisandhivasena imam lokam puna anaganta. Tato param paccavekkhanam vuttanayameva."Visuddhimagga : VRJ., 2.315

*" In Buddhism, a mental fetter, chain or bond (PaH: samyojana, sagyojana, safinojana) shackles a sentient being to samsara, the cycle of lives with dukkha. By cutting through all fetters, one attains w'bbaiia.The Pali canon's Sutta Pitaka identifies ten "fetters of becoming":

1. belief in a self (Pali: sakkaya-ditthi) 2. doubt or uncertainty, especially about the teachings (vicikiccha) 3. attachment to rites and rituals (siJabbata-paramaso) 4. sensual desire (kamaccAandd) 5. ill will (vyapado or byapado) 6. lust for material existence, lust for material rebirth {ruparagd) 7. lust for immaterial existence, lust for rebirth in a formless realm {aruparagd) 8. conceit (mana) 9. restlessness (uddhacca) 10. ignorance (avij/a)

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means constitutes an integral part of saihsara, and the Buddhist disciple must

escape from this cycle of sanisara to attain the goal ofnibbana.

^. Spiritual Pride (Mana)

9. Self-rigliteousness (uddhacca): As a result of having freed oneself from

several factors, it is quite normal to assume an air of pride and acclaim self-

righteousness. The disciple must see to it that these fetters, no more, create

problems for him.

10. Ignorance (avijja): Ignorance may he last in the list, but it is all

pervasive. It is ignorance that generates the twelve-fold nidanas. Actually,

the disciple undergoes a discipline for the gradual elimination of ignorance,

the root-cause of suffering. The stage of araliat is the culmination of both the

complete annihilation of ignorance and the attainment of nibbana.

Throughout the Sutta Pitaka, the first five fetters are referred to as

"lower fetters" {orambhagiyani sarnyojanani) and are eradicated upon

becoming a non-returner; and, the last five fetters are referred to as "higher

fetters" {uddhambhagiyani sarnyojanani), eradicated by an arahat. The

Dliammapada describes the stage of arahat:

"Gataddhino visokassa, vippamuttassa sabbadhi;

Sabbaganthappahmassa, parilaho na vijjati.

Uyyunjanti satFmanto, na nikete ramanti te;

Hamsavapallalam hitva, okamokam jahanti te. '^^'^

"There is no suffering for him who has finished his joumey, ^^ and abandoned

grief, ^ who has freed himself on all sides, ^^ and thrown off all fetters.*^^

"" Dhammapada;13, PTS (verse 90-91) *" Of life in the round of existence, i.e., an Arahat 656 One gives up sorrow by attaining Anagami, the third stage of Sainthood. It is at this stage one eradicates completely attachment to sense-desires and illwill or aversion. *" Sabbadhi, the five Aggregates etc.;There are four kinds of ganthas (Ties) — namely, 1. Covetousness (abhijha), 2. (vyapada), 3. indulgence in (wrongful) rites and ceremonies (silabbataparSmasa), and 4. adherence to one's preconceptions as truth (idarii saccabhinivesa). "* F.Max Muller (tran.), The Dhammapada ( Delhi: Motilal Banarsidass Publishers, 2004), 27, Part I, verse 90-91

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They exert themselves with their thoughts well-collected, they do not tarry in their

abode; like swans who have left their lake, they leave their house and home." ^

The Visuddhimagga describes the process from a non- return to an

arahat^dX. after reviewing the the same way as non-return does, and when he

has done so, at the end of equanimity about formations, conformity and

change-of-lineage have arisen in a single adverting, and then the path of

Arahatship arises next to change-of-lineage. The knowledge associated with

that is knowledge of the path of arahatship. The fourth kind of knowledge is

ended. Now, he enters to the fourth fruition and is called the eighth noble

person. The fhiition consciousness should be understood to follow

immediately upon this knowledge in the same way as before. And at this

point, the arahat is called the eighth noble person. He is one of the great ones

with cankers destroyed, he bears his last body, he has laid down the burden,

reached his goal and destroyed the fetter of becoming, he is rightly liberated

with [final] knowledge and worthy of the highest offerings of the world with

its deities. *

"Yassasavapankkhma, ahSre ca anissito;

Sunnato animitto ca, vimokkho yassa gocaro;

Akase va sakuntanam, padam tassa durannayam. '^^'

"Assaddho akatannu ca, sandhicchedo ca yo naro;

Hatavakaso vantaso, sa ve uttamaporiso.'

"He whose appetites are stilled, who is not absorbed in enjoyment, who has

perceived void and unconditioned freedom (nibbana), his path is difficult to

understand, like that of birds in the air." *

* ' Arahat v^&nder whithersover they like without any attachment to any particular place they are fre from the conception of "I" and "mine" "° Bhikkhu Nanamoli (tran.), Visuddhimagga: The Path of Purification ( USA: BPS Pariyatti Editions, 1999),701-702 ^^ Dhammapada;13, PTS (verse 93) ^^ Dhammapada;13, PTS (verse 97) ^^ F.Max Muller (tran.), TheDhammapada ( Delhi: Motilal Banarsidass Publishers, 2004), 28, Part I, verse 93

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"The man who is free from credulity, '* but knows the uncreated, who has cut all

ties, ^^ removed all temptations, renounced all desires, he is the greatest of men." 666

VI.2. Ten Stages of a. Bodbisattva

At the last chapter, we saw that the path of the six perfections was simply an

amplified restatement of the threefold path of morality, meditation, and

wisdom, both of which were found to be in correlation with the successive

steps of the noble eightfold way. These facts, besides demonstrating the

fundamental identity, as regards the method of the Mahayana and the

Original Teaching, vindicate the right of the bodhisattva ideal to be accepted

as embodying the practical aspect of the entire Buddhist tradition and as

being, therefore, a unifying factor among its various schools.

The question that now confronts us concerns the extent to which it is

possible to correlate the threefold path and eightfold way with the six or ten

perfections or with the various stages (bhumis) of attainment which the

Mahayana texts represent the bodhisattva as traversing. Systematizing and to

some extent elaborating the Original Teaching (Theravada) declared that the

stages of spiritual, or strictly speaking transcendental, progress were four in

number that are of the respective 'paths' of the stream-entrant (srotapanna),

the once-retumer (sakrdagamin), the non-returner (anagamin), and the arhat.

With these four stages were correlated the threefold way. According to both

Theravadin and Sarvastivadin traditions, by practising morality in its

perfection (adhisTla), one could attain to the paths of the stream-entrant and

the once-retumer, by practising meditation (adhicitta) to the path of the non-

*^ {Assaddho ) - credulous. He does not merely accept from other source because he himself knows from personal experience. ^^ Ties here menas the links of exissitence and XQhxrih.sandhicchedo also means a house-breaker that is, aburglar. ^^ F.Max Muller (tran.), The Dhammapada ( Delhi: Motilal Banarsidass Publishers, 2004), 29, Part I, verse 97

310

returner, and by practising wisdom (adhiprajna) to the path of the arhat. In

Mahay ana tradition, people often mention the ten stages {bhumis) and the

eleven abodes (viharas) which are the principal Mahayana authorities on the

stages of the bodhisattva's career.

A bodhisattva 's entire career has been divided into several parts and

stages. He rises and advances from one stage to another till he attains

enlightenment. These stages have been called bhumis, and also viharas. The

word bhumi means "earth, place, or region (figuratively), ground, plane,

stage, level; state of consciousness"^^^. In a metaphorical sense, it is

employed in a general way to denote "range", "state", "sphere", "station",

"condition", "function" etc. Bhumi has, thus, become a philosophical term,

meaning "stage" (of spiritual progress). Almost all the Buddhist treatises

divide a bodhisattva's career into bhumis, but the Bodhisattva-bhumr also

discusses thirteen viharas (states, stations). The Mahayana- sutralahkar^^^

gives a fanciful etymological explanation of bhumi: "bhuyo bhuyo amitasu"

(again and again in the unmeasured stages); or "bhutanam amitanam"

(immeasurable number of creatures, to deliver them from fear).

There are at least four different schemes of division in the principal

Sanskrit treatises. The Sata-Sahasrilca- Prajha- paramita, the Mahavastu and

the Dasa Bhumilca Sutra describe ten bhumis in different ways, and the

Bodhisattva-bhumi speaks of seven bhumis and thirteen viharas. Finally,

Astasahasrilca Prajhaparamita Sutra mentions only two first bhumis in

different names. It does spend much time on this issue. However, depending

on structure and manner of ten bhumis which are mentioned in above sutras,

we can study and analyze this matter in Astasahasrika Prajnaparamita Sutra.

^'' T.W. Rhys Davids and W. Stede, Pa/i- English Dictionary (Delhi: Motilal Banarsidass PubHshers, 2007) *** S. Levi (ed.), Mahayana- sutralahkara (Paris: 1911) * ' Bodhisattva - bhumi {Sanskrit Manucript Add. 17022, Cambridge Univerity Library) "° S. Levi (ed.), Mahayana- sutralankara (Paris: 1911), 183

311

The idea of establishing "stages" on the spiritual pilgrim long journey

occurred early to the Buddhist thinkers. The Hinayanists developed the

doctrine of the four stages, which has already been referred to. Three viharas

are also mentioned in the Pali canon: dibba-vihara, ariya- vihara, and brahma-

vihara (Divine, Noble and Sublime).^^'The Mahayanists did not attach much

importance to the ten samgyojanas (fetters) and the four stages of the

Hinayanists. They tried to devise a scheme of division based chiefly on the

paramitas.

The bhiimis of the Mahayana are now supposed to be ten in number,

but it is almost certain that they were only seven in the beginning. The vogue

of the Dasa Bhumika Sutra finally fixed the number of the bhiimis. But the

Bodhisattva-bhuwi formally discusses seven bhumi^^^, and the Lankavatara-

sutra speaks of "seven bhumi^'' without specifying them. ^^ The Maha-vastu

speaks of ten bhumis, but it really describes only seven: it gives no relevant

details about the fourth, ninth and tenth. It may therefore be inferred that it

recognised only seven bhumis at the outset.A bodhisattva is said to practise

all the ten paramitas in the seventh bhumi, though only one paramita is

allotted to each stage. He is also supposed to practise only the seventh

paramita in that bhumi, and this contradiction is left unsolved. There is a

great "prediction" in the eighth bhumi, as if a new epoch commenced at that

point, for the bodhisattva obtains the first prediction before starting on his

career. It is also stated that a bodhisattva can pass away in nirvana in the

seventh bhumi, if he so desires; but he follows the higher ideal of the

Mahayana, which is especially realised in the eighth, ninth and tenth bhiimis.

A bodhisattva, who has reached the eighth bhQmi, should be honoured like a

* ' D., iii, 220; A.,V,342 "^ Bodhisattva - bhumi (Sanskrit Manucript Add. 17022, Cambridge Univerity Library), 136b *" S. Levi (ed.), Mahayana- sutralahkara (Paris: I911),ll

312

perfect Buddha. All these details point to an original system of only seven

bhumis.ThQ probable cause of the change from seven to ten has already been

indicated above. Ten stages or b/iumi's of a bodhisattva are as following:

VI.2.1. Pramudita Bhumi{WMi^ - Joyful Stage)

Pramudita means "delight" or "joy" and marks the first stage of

bodhisattvahood, at which the Buddhists emerge from a cold, self-sufficient,

and almost nihilistic. This spiritual emergence and emancipation is

psychologically accompanied by an intense feeling of joy, as that which is

experienced by a person when he unexpectedly recognises the most familiar

face in a faraway land of strangers. For this reason, the first stage is called

"}oy''\Mahayana- sutralankara explains that the bJiumi is so called because a

bodhisattva feels keen delight (moda), when he knows that he will soon attain

bodhi and promote the good of all beings. "* According to the Dasa Bhumika

Sutra, a bodhisattva enters this first stage immediately after the production of

the "thought of enlightenment". He rejoices exceedingly, as he remembers

the teaching of the Buddha and thinks of the discipline of the bodhisattvas.

He realises that he has now risen above the life of the foolish common people

and is also delivered from the fear of unhappy rebirths. He feels that he is the

refuge of all creatures. Therefore, we see the bodhisattva in Astasahasrilca

Prajnaparamita Sutra enters the first stage when he takes his beginning

task:^'^

"Come here, son of good family, make endeavours in the six perfections. Whatever

you may have achieved by way of giving a gift, guarding morality, perfecting

yourself in patience, exertion of vigour, entering into concentration, or mastery in

wisdom, - all that turn over into full enlightenment. But do not misconstrue full

enlightenment as form, or any other skandhas. For intangible is all-knowledge.

*"* S. Levi (ed.), Mahayana- sutralankara (Paris: 1911),\%\ ' " Edward Conze (trans.), The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary (JioM: Sri Satguru publications, 1994), 188

313

And do not long for the level of Disciple or Pratyekabuddha. It is thus that a

Bodhisattva who is just beginning should gradually, through the good friends, enter

into perfect wisdom." ^

In this bhumi, the bodhisattva is not troubled by the five fears that

embitter the lives of other men, viz. the fear of loss of livelihood, of obloquy,

of death, of rebirth in a state of woe, and of diffidence in assemblies. He does

not think of self; he does not care for honour; he knows that he will always

remain in communion with the Buddhas and the bodhisattvas after his death;

and he feels that he is superior to others in all assemblies. He is well and

firmly established in this bhumi through faith, devotion, aspiration,

preparation, mercy, compassion, friendliness, fortitude, conscientiousness,

noble shame, gentle forbearance, reverence for Buddha's teaching, and

perseverance in accumulating the "roots of merit". He cherishes his good

friends, takes delight in righteous activity, seeks for learning and knowledge

with unabated zeal, ponders well on the doctrine, and longs for the stage of

enlightenment and the practice of the perfections.

Moreover, the bodhisattva cultivates honesty, sincerity and

truthfulness, and develops the different factors of enlightenment. He takes the

ten great vows. He wishes that his vows may endure and extend as far as the

universe and all space and Buddha-knowledge itself. He has deep faith in the

Buddhas and all their attributes. He knows that the principles of Buddhahood

are profound, absolute, transcendental and ineffable. He sees that the worldly

people are the slaves of sins, passions and errors, and therefore endure the

^ * "eA/ tvam kulaputra danaparamitayarp yojamapadyasva, evam sHaparamitayam ksantiparamitayam vTryaparamitayarn dhyanaparamitayam prajnaparamitayam yogamapadyasva / yadyadeva tva/p kulaputra danam dadasi, tatsarvamanuttarayam samyaksaipbod/iau par/riamaya / ma ca tvam kulaputra anuttaram samyaksambodhim rupatah paramrk^ah, evam ma vedanato ma samjfiato ma satjiskarebhyati / ma ca tvam kulaputra anuttaram samyaksambodhim vijnanatah paramfk^ah ...evarp hi subhute adikarmiko bodhisattva mahasattvo 'nupurvena kalyanamitraih praJnaparamitayamavatarayitavyah"Asta.XV,pA46

314

pain that is inseparable from life. He pities them and resolves to save and

liberate them. He then begins to practise charity and self-sacrifice on an

immense scale, as he himself has no desire for anything. He gives away

wealth, wife and children, and his own limbs and life. He acquires learning,

experience and fortitude. He worships the Buddhas and has the privilege of

seeing and serving millions and billions of them. He then "applies" and

dedicates all his "roots of merit" for enlightenment.^^^ He practises the

perfection of giving with zeal and also cultivates the other perfections

according to his capacity. As a skilful caravan-leader obtains full information

about the difficulties and perils of the road before starting on a journey, even

so a wise bodhisattva now learns everything about the discipline and duties of

his long career from the Buddha, the bodhisattvas and his good friends.

VI.2.2. VimalaBhumi ( W^^, Pure Stage)

Vimala rnQons "freedom from defilement", or, affirmatively, "purity".When

the bodhisattva attains to rectitude and purity of heart, through the spiritual

insight gained at the first stage, he reaches the second stage. His heart is now

thoroughly spotless, it is filled with tenderness, and he fosters no anger, no

malice. He is free from all the thoughts of killing any animate beings. Being

contented with what belongs to himself, he casts no covetous eyes on things

not his own. He does not harbor any evil thoughts on others. His words are

always true, faithful, kind, and considerate. He likes truth, honesty, and never

flatters.

Mahayana- sutralankara explains that this bhumi is so called because a

bodhisattva is free from the "dirt" of unrighteous conduct and of the

*" Edward Conze (trans.), The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary (Delhi: Sri Satguru publications, 1994), 188

315

HTnayana.^^^Accordimg to the Dasa Bhumika Sutra a bodhisattva is now

straightforward, tender-hearted, active, self-controlled, calm, beneficent,

incorruptible, noble, magnanimous, and free from desire. He is distinguished

for such traits of character. He also follows the ten meritorious "ways of

action", as he especially cultivates the sTla-paramita in this stage without

neglecting the other paramhas. He knows that the violation of the ten moral

precepts leads to rebirth in the three states of woe and to severe penalties in

the case of rebirth as a human being. He exhorts others to observe the ten

precepts, and again resolves to be their friend, guide, protector, teacher and

saviour, as they are so deeply enmeshed and engulfed in pain, sorrow, sin and

ignorance.

y\.23.PrabhakarrBhumi {^%i^. Luminous Stage)

PrabhakarT means "brightness", that is of the intellect. This predominantly

characterises the spiritual condition of the bodhisattva at this stage. Here, he

gains the most penetrating insight into the nature of things. He recognises that

all things that are created are not permanent, are conducive to misery, have

no abiding self hood (atman), are destitute of purity, and subject to final

decay. He recognises also that the real nature of things, however, is neither

created nor subject to destruction, it is eternally abiding in the selfsame

essence, and transcends the limits of time and space.

Mahayana- sutralankara explains that this bhumi is so called, because a

bodhisattva diffuses the great light of the doctrine among the living beings. A

bodhisattva's thoughts are now pure, constant, unworldly, dispassionate,

firm, resolute, ardent, ambitious, noble and magnanimous. He realises that all

material compounds are transient, impermanent and momentary. He

678 S. Levi (ed.), Mahayana- sutralankara (Paris: 191I),\%2

316

understands that his body is exposed to grief and pain, is burning with the fire

of passion, hatred and error. He, therefore, cultivates an attitude of still

greater aversion and indifference to all things of the world. He longs all the

more for Buddha-knowledge, which is incomparable and confers security,

happiness and salvation on all. He again thinks of the misery, sins and folly

of the living beings, and again resolves to help, teach and liberate them. He

devotes himself night and day to the study of the scriptures and the teachings

of the Buddha in order to gain perfect knowledge and wisdom. He practises

regular self-examination and meditation. He experiences and acquires the

four dhyanas, the four non-material samapattis, the four brahma viharas and

the five abhijnas. In this stage, the bodhisattva especially cultivates the

perfection of ksanti (forbearance and endurance) without neglecting the

others. The paramita of ksanti is associated with this stage, but the attributes

and qualifications, that are described, belong to dhyana (musing).

VI.2.4. Arcismatr Bhumi ( ^%^ Radiant Stage)

Arcismatr, meaning "inflammation", is the name given to the fourth stage, at

which the bodhisattva consumes all the sediments of ignorance and evil,

passions in the fiery crucible of the purifying bodhi!'^^ He practises here most

strenuously the thirty-seven virtues called bodhipaksyai^^ which are

conducive to the perfection of the bodliL

The Mahayana- sutraiankara explains that this bhumi is so called

because the "rays" of the bodhipaksya-dharmas hum up the veil and obstruc-/ T O 1

tion of sin and ignorance. A bodhisattva now gains entrance to the light of

the doctrine by reflecting on the nature of things and living beings in the

'^' D.T. Suzuki, Outlines of Mahayana Buddhism (Delhi: Munshiram Manoharlal Publishers, 2007),316

These virtues consist of seven categories: Four Contemplations; Four Righteous Efforts; Four Forces of the Will; Five Powers; Five Functions; The Eightfold Noble Path **' S. Levi (ed.), Mahayana- sutraiankara (Paris: I91l),\%2

317

world, of space, of consciousness, of the truth, of the three realms of

sensuous desire, form and formlessness, and of noble and magnanimous

aspiration. He matures and perfects his knowledge by his firm resolution and

his faith in the "Triple Jewel". He realises that all things arise and disappear,

and that non-production is their nature. He thinks of action, becoming and

birth, of transmigratory existence and liberation, of the beginning and the

end, of non-existence and destruction. He practises the thirty-seven

bodhipaksya-dharmas. He gets rid of all wrong ideas based on the belief in a

permanent atman. He cultivates and acquires great, inexhaustible, infinite

energy, combined with ardour and zeal for the instruction and development of

all beings. He especially cultivates the perfection of energy without

neglecting the other parami'tas.

VI.2.5. Sudurjaya Bhumi ( I l l i i l J t , Very- Difficult- to Conquer Stage)

Sudurjaya means "very, difficult to conquer". The bodhisattva reaches this

stage when he completely armed with the thirty-seven bodhipaksya-dharmas

and guided by the beacon-light of bodhi, undauntedly breaks through the

column of evil passions. Provided with the two spiritual provisions, love and

wisdom, and being benefitted by the spirits of all the Buddhas of the past,

present, and fiature, the bodhisattva has developed an intellectual power to

penetrate deep into the system of existence.

The Mahayana- sutralankara explains that this bhumi is so called,

because a bodhisattva performs the difficult feat of maturing others and

guarding his own mind. ' ^He perceives the fourfold noble truth in its true

light; he perceives the highest reality in the Tathagata; he also perceives that

the highest reality, though absolutely one in its essence, manifests itself in a

world of particulars, that relative knowledge (samvrtti) and absolute

** S. Levi (ed.), Mahayana- sutralankara (Paris: J9JIJ,IS2

318

knowledge (paramartha) are two aspects of one and the same truth, that when

subjectivity is disturbed there appears particularity, and that when it is not

disturbed there shines only the eternal light of Tathagatajna {Tathagata-

knowledge).He thus realises that all things are empty, futile and worthless.

He wonders why the foolish worldly people are attached to their perishable

bodies and are the slaves of pleasure and pride. He exerts himself all the more

for their development and liberation. He acquires the admirable qualities of

mind fulness, fortitude, discretion, and skilfulness in the choice of the means

for attaining his ends. He practises all the sangraha-vastu in this bhumi,

and especially cultivates the dhyana-paramita, witjiout neglecting the others.

He also acquires knowledge of the arts and sciences like writing, arithmetic,

medicine, etc. He preaches the doctrine and abtains the dharani^^'* for his

protection.

VI.2.6. AbhimuhkT Bhumi ( ^lililfe. Face to Face Stage)

Abhimuhkr means "showing one's face", that is the presentation of

intelligence (prajna) before the bodhisattva at this stage.The bodhisattva

enters upon this stage by reflecting on the essence of all dharmas which are

throughout of one nature. When he perceives the truth, his heart is filled with

great love, he serenely contemplates on the life of ignorant beings that are

constantly going astray yielding themselves to evil temptations, clinging to

** These are the four 'means of attraction', comprising one aspect of a Aoc/A/saffva'5 training in relationship to other beings. A Bodhisattva uses the means of attraction to draw beings to the Dharma by means of generosity (dana), kind words (priya-vadyata), beneficial acts (ait/ia-kriya), and sympathy {samanartha). ^^ The term literally means 'retention' and refers to high levels of mindfulness (smrti) and insight {prajna) derived from spiritual practice. In early Mahayana Buddhism, four categories were distinguished: the retention of patience {k^anti-dharanl), the retention of mantra {mantra-dharani), the retention of words (pada-dharani), and the retention of meaning {artha-dharant). Mantra-dharanfs "were a mnemonic form of mantra designed to facilitate the retention of various teachings, often considered to be a summary version of long sutras. Later, with the rise of tantric Buddhism, dharanTs became indistinguishable from mantras in general though they are generally of greater length than ordinary mantras and can largely be understood as normal speech.

319

the false conception of egoism, and thus making themselves the prey of

eternal damnation. The Mahayana- sutralankara explains that this bhumi is

so called because the bodhisattva, practising the perfection of wisdom, now

stands face to face with both samsara (transmigratory existence) and nirvana

(liberation).^^^

A bodhisattva now understands the ten aspects of the equality and

sameness of all things and phenomena. All things and phenomena are

signless and have no definite characteristics; they are not produced and not

originated; they are unrelated and also uncorrupted since the beginning; they

are indescribable; they are neither admitted nor rejected; they are like a

dream, an optical illusion, an echo, the disc of the moon seen in the water, an

image and a magically created unreal object. They are free from the duality of

existence and non-existence. When a bodtiisattva looks upon all things in this

way, he acquires the Icsanti called anulomilcT. He also comprehends the

formula of the pratitya-samutpada. He realises that all sins and errors depend

on the mind. He understands that all things are empty and characterless. He is

absolutely free from desire. He gets rid of the notions of "I" and "other",

"doer" and "knower", "existence" and "non-existence". He severs all

connection with the "compounded" elements and experiences many

samadhis, which are related to the principle of emptiness. His thoughts are

now perfectly firm, steady, profound and pure, and he resolutely sets his face

towards Buddha-knowledge. He especially cultivates the perfection of

wisdom (prajna)v^\ikiG\iX neglecting the others.

VI.2.7. DUrangama Bli\imi{ i^txife, Far-Going Stage)

Durahgama means "going far away". The bodhisattva enters upon this stage

by attaining the so-called upayajha, i e. the knowledge that enables him to

685 S. Levi (ed.), Mahayana- sutralankara (Paris: 1911),\%2

320

produce\ any means or expediency suitable for his work of salvation. He

himself abides in the principles of sunyata (transcendental), animitta (non-

individuality), and apranikita (desirelessness), but his loving-kindness keeps

him busily engaged among sentient beings.

The Mahayana- sutralankara explains that this bhumi is so called

because it leads to the end of the only way, to the consummation of the

discipline. A bodhisattva now acquires great wisdom in the choice of

expedients for with their spiritual cosmic body. He participates in the infinite

attributes of the Buddhas, and sees their multifarious physical bodies. He

discerns the thoughts and feelings of others. He practises all the tQn paramitas

at each moment. This stage witnesses the complete fulfilment of the practical

aspects of a bodhisattva's discipline, and now he begins to attach more

importance to its meditative and metaphysical aspects. He has conquered all

the passions and sins and is fi-ee from them. His thoughts, words and deeds

are pure, and he is in possession of all the factors of enlightenment. He works

without effort or ulterior motive. He transcends the lower wisdom of the

HTnayana. He attains liberation, but does not realise personal nirvana. He

enters the great ocean of Buddha-knowledge. He is free fi*om the four

viparyasas (perversion). He especially cultivates the paramita "upaya-

kausaJya^^^without neglecting the others.

VI.2.8. AcaJa Bhumi{ ^It/ife, Immovable Stage)

AcaJa (immovable) is the name for the eighth stage of bodliisattvahood.

When a bodhisattva, transcending all forms of discursive or deliberate

knowledge, acquires the highest, perfect knowledge called anutpattilca-

^'^ Ibid. 687 This is skilful means.According to Har Dayal {The Doctrine of Bodhisattva in Sanskrit Literature), Updya Kausalya is the most important of the four supplementary paramitas. It is explained as skilflilness or wisdom in the choice and adoption of the means or expedients for converting others or helping them.

321

dharma-ksanti, he is said to have gone beyond the seventh stage. Anutpattika-

dharma-ksanti literally means "not-created-being-forbearance" ; ^ and the

Buddhists use the term in the sense of keeping one's thoughts in conformity

to the views that nothing in this world has ever been created, that things are

such as they are, i e. they are suchness itself. This knowledge is also called

non-conscious or non-deliberate knowledge in contradistinction to relative

knowledge that constitutes all our logical and demonstrative knowledge.

Strictly speaking, this so-called knowledge is not knowledge in its ordinary

signification, it is a sort of unconscious or subconscious intelligence, or

immediate knowledge as some call it, in which not only willing and acting,

but also knowing and willing are one single, undivided exhibition of activity,

all logical or natural transition from one to the other being altogether absent.

Here indeed knowledge is will and will is action; "Let there be light", and

there is light, and the light is good; it is the state of a divine mind.

The Mahayana- sutralankara explains that this bhumi is so called

because a bodhisattva cannot be disturbed by the two ideas of cause and

absence of cause. A bodhisattva now acquires the anutpattika-dharma-ksanti.

He is not contaminated by any actions. The Buddhas initiate him into infinite

knowledge; otherwise he would enter into nirvana instead of persevering in

his efforts to gain bodhiiox the good of all. He understands the process of the

evolution and involution of the universe. He knows the exact number of

atoms in the different elements, of which the universe is composed. He

assumes different bodies and shows them to the people as he thinks fit. He

acquires the ten vasitas (powers). This bliumi is so important that it is called

the stage of perfection,, of birth, of finality. A bodiiisattva especially culti-

** D.T. Suzuki, Outlines of Mahayana Buddhism (Delhi: Munshiram Manoharlal Publishers, 2007),322

322

vates the perfection of aspiration (pranidhana) without neglecting the others,

and he pervades the whole world with the feeling of friendliness.

At this stage of perfection, the bodhisattva's spiritual condition is

compared to that of a person who, attempting when in a dreamy state to cross

deep waters, musters all his energy, plans all schemes, and, while at last at the

point of starting on the journey, suddenly wakes up and finds all his elaborate

preparations to no purpose. The bodhisattva hitherto showed untiring spiritual

efforts to attain the highest knowledge, steadily practised all virtues tending

to the acquirement of nirvana, and heroically endeavored to exterminate all

evil passions, and at the culmination of all these exercises, he enters all of a

sudden upon the stage of acala and finds the previous elaboration myste­

riously vanished from his conscious mind. He cherishes now no desire for

buddhahood, nirvana, or bodhicitta, much less after worldliness, egoism, or

the satisfaction of evil passions. The conscious striving that distinguished all

his former course has now given way to a state of spontaneous activity, of

saintly innocence, and of divine playfulness. He wills and it is done. He

aspires and it is actualised. He is nature himself, for there is no trace in his

activity that betrays any artificial lucubration, any voluntary or compulsory

restraint. This state of perfect ideal freedom may be called esthetical, which

characterises the work of a genius. There is here no trace of consciously

following some prescribed laws, no pains of elaborately conforming to the

formula. To put this poetically, the inner life of the bodliisattva at this stage is

like the lilies of the field whose glory is greater than that of solomon in all his

human magnificence.

Yl.2.9.Sadhumatf Bhumi{ #Miik, Stage of good beings)

Sadhumatr, meaning "good intelligence", "stage of good beings", or "stage of

323

good thoughts"is the name given to the ninth stage of bodhisattvahood^^^ All

the bodhisattvas are said to have reached here, when sentient beings are

benefitted by the bodhisattva's attainment of the highest perfect knowledge,

which is unfathomable by the ordinary human intelligence. The knowledge

leads them to the dharma of the deepest mystery, to the samadhi of perfect

spirituality, to the dharma of divine spontaneity, to love of absolute purity, to

the will of utmost freedom.

The Mahayana- sutralahkara explains that this bhumi is so called

because a bodhisattva has good thoughts on account of the pratisatnvids

(comprehensive knowledge) that he acquires.^'° A bodhisattva now knows all

phenomena and principles truly and certainly, whether they are mundane or

supra-mundane, conceivable or inconceivable, compounded or

uncompounded. He knows everything about the minds and hearts of men and

about meritorious and demeritorious actions. He becomes a great preacher

and acquires the four pratisamvids which are (1) dharmapratisamvid (2)

ardiapratisamvid, (3) niruktipratisamvid, {A)pratibhanapratisamvid. By the

dharmapratisamvid, the bodhisattvas understand the self-essence (svabhava)

of all beings; by the arthapratisamvid, their individual attributes; by the

nirulctipratisamvid, their indestructibility; by the pratibhanapratisamvid, their

eternal order.

Again, by the first intelligence, they understand that all individual

dharmas have no absolute reality; by the second, that they are all subject to

the law of constant becoming; by the third, that they are no more than mere

names; by the fourth, that even mere names as such are of some value. Again,

by the first intelligence, they comprehend that all dharmas are of one reality

which is indestructible; by the second, that this one reality differentiating

* ^ Har Dayal, The Bodhisattva Doctrine in Buddhist Literature (Delhi: Motilal Banarsidass Pulishers, 2004), 290 *'° S. Levi (ed.), Mahayana- sutralahkara (Paris: 1911),n2

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itself becomes subject to the law of causation; by the third, that by virtue of a

superior understanding all Buddhas become the object of admiration and the

haven of all sentient beings; by the fourth, that in the one body of truth all

Buddhas ipTQach infinite lights of the dharma.

VI.2.10. Dharmamegha Bhumi (viSiik, Cloud of the Doctrine)

Dharmamegha'^'clouds of dharma or cloud of virtue" is the name of the tenth

and final stage of bodhisattvahood.^^^ The bodhisattvas have now practised

all virtues of purity, accumulated all the constituents of bodhi, are fortified

with great power and intelligence, universally practise the principle of great

love and sympathy, have deeply penetrated into the mystery of individual

existences, fathomed the inmost depths of sentiency, followed step by step

the walk of all the Tathagatas.

The Mahayana- sutralankara explains that this bhumi is so called

because it is pervaded by the modes of concentration and magic spells, as

space is occupied by clouds. ^ ^ A bodhisattva now enters on the stage of

abhiseka (anointing, consecration) and experiences many great samadhis. He

acquires a glorious body, which is seen in a celestial lotus adorned with

jewels. He emits some rays, which destroy the pain and misery of all living

beings. He performs many miracles and creates numberless magical bodies of

himself He obtains the ten "deliverances" of a bodhisattva. He especially

cultivates the perfection of knowledge without neglecting the others.

Now, every thought cherished by the bodhisattva dwells in all the

Tathagata 's abode of eternal tranquillity, and every deed practised by him is

directed towards the ten balas (power), ^^ four vaisaradyas (conviction),^''*

*" Har Dayal, The Bodhisattva Doctrine in Buddhist Literature (Delhi: Motilal Banarsidass Pulishers, 2004), 290 *' S. Levi (ed.), Mahayana- sutraiaMara (Paris: I9JI),\S3 *' The ten powers of the Buddha are: (1) The mental power which discriminates between right and wrong, (2) The knowledge of the retribution of karma, (3) The knowledge of all the

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and eighteen avenikas (unique characteristics),^^^ of the Buddha. By these

virtues the bodhisattva has now acquired the knowledge of all things

(sarvajnana), is dwelling in the sanctum sanctorum of all dharanis and

samadhis, and has arrived at the summit of all activities.

The bodhisattva at this stage is a personification of love and sympathy,

which freely issue from the fount of his inner will. He gathers the clouds of

virtue and wisdom, in which he manifests himself in manifold figures; he

produces the lightnings of buddhi, vidyas, and vaisaradyas, and shaking the

different stages of creation, (4) The knowledge of all the different forms of deliverance, (5) The knowledge of all the different dispositions of sentient beings, (6) The knowledge of the final destination of all deeds, (7) The knowledge of all the different practices of meditation, deliverance, and tranquilisation, (8 ) The knowledge of former existences, (9) The unlimited power of divination, (10) The knowledge of the complete subjection of evil desires. *''' The four convictions of the Buddha are : (I) That he has attained the highest enlightenment, (2)That he has destroyed all evil desires, (3) That he has rightly described the obstacles that lie in the way to a life of righteousness, (4) That he has truthfully taught the way of salvation. *'' The eighteen unique characteristics which distinguish the Buddha from the rest of mankind are: (1) He commits no errors. Since time out of mind, he has disciplined himself in morality, meditation, intelligence, and loving-kindness, and as the result his present life is without faults and free from all evil thoughts. (2) He is faultless in his speeches. Whatever he speaks comes from his transcendental eloquence and leads the audience to a higher conception of life. (3) His mind is faultless. As he has trained himself in samadhi, he is always calm, serene, and contented. (4) He retains his sameness of heart, that is, his love for sentient beings isuniversal and not discriminative. (15) His mind is free from thoughts of particularity, that is, it is abiding in truth transcendental, his thoughts are not distracted by objects of the senses. (6) Resignation. The Buddha knows everything, yet he is calmly resigned. (7) His aspiration is unfathomable, that is, his desire to save all beings from the sufferings of ignorance knows no bounds. (8) His energy is inexhaustible, which he applies with utmost vigor to the sal­vation of benighted souls. (9) His mentation (smrti) is inexhaustible, that is, he is ever conscious of all the good doctrines taught by all the Buddhas of the past, present, and future. (10) His intelligence (prajna) is inexhaustible, that is. being in possession of all-intelligence which knows no limits, he preaches for the benefits of all beings. (11) His deliverance (vimukti) is permanent, that is, he has eternally distanced all evil passions and sinfiil attachments. (121 His knowledge of deliverance (vimuktijnana) is perfect, that is, his intellectual insight into all states of deliverance is without a flaw. (13) He possesses a wisdom which directs all his bodily movements towards the benefit and enlightenment of sentient beings. (14) He possesses a wisdom which directs all his speeches toward the edification and conversion of his fellow-creatures. (15) He possesses a wisdom which reflects in his clear mind all the turbulent states of ignorant souls, from which he removes the dark veil of nescience and folly. (16) He knows all the past. (17) He knows all the future. (18) He knows all the present.

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whole world with the thunder of dharma he crushes all the evil ones; and

pouring forth the showers of good law, he quenches the burning flames of

ignorance and passion in which all sentient creatures are being consumed.

Inshort, comparing four stages to path of the arhat with the ten stages

bodhisattvahood, the principal Mahayana authorities on the stages of the

bodhisattva's career, we find that bhumis from second to sixth both

correspond with the threefold path and both, therefore, not only with each

other but with the four transcendental paths of the HTnayana. These

correspondences may be set forth as follows:

AdhisTla: Strotapanna, Sakrdagamin- (2) Vimala-bhumi

Adhicitta: Anagamin- (3) PrabhakarT-bhumi

Adhiprajna: Arhat- (4) ArcismatT-bhumi, (5) Sudujaya-bhumi, (6)

A bhimuhki-bhumi

We can also bring this complicated scheme into the six paramitas, at

least partially. For, as we have seen, they are in essential correspondence with

the threefold path. The perfection of patience and the perfection of vigour,

being a later interpolation are, however, supernumerary. The direct

correlation of the six paramitas with the first six bhumis (the perfection of

giving corresponding to pramudita, the first bhQmi), so that one perfection

was practised at each stage, would amount to a repudiation of the correlation

with morality, meditation, and wisdom, as well as of that with the four stages

of the transcendental path. This would mean the complete dislocation of the

scheme tabulated above. But it is exactly that the Dasa-bhUmilca does. In fact,

it does something bolder still. Taking over the four additional paramitas

which had been merely mentioned in earlier, and increasing the stages to the

number recognized by the Mahavastu and the Satasahasrilca, it establishes a

scheme of its own, the most striking feature of which is a parallelism between

the ten perfections and the ten stages, the practice of one paramita

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predominating in each bhumi. On the basis of this paralleHsm, it erects a

magnificent architectonic system in which it manages to include all the

important doctrinal categories, both Mahayanic and Hlnayanic. Scholars see

in this departure the influence of the decimal system, which seems to have

been invented at about the same time as the composition of the great

Mahayana sutras. The explanation may hold well in the case of the ten

perfections. But for the origin of the scheme often stages, there seems to be a

profounder reason.

As we have repeatedly insisted, the difference between the Mahayana

and the Hinayana is at bottom one of attitude. All the great doctrinal

categories are common to both, but whereas to the Hinayana they are true in

the absolute sense, to the Mahayana they are true only relatively. From the

Mahayana point of view, therefore, each of these categories has a double

significance, one Hlnayanic, the other Mahayanic. The more the two great

traditions diverged from each other the less in common there was between

their respective usages of the same terms. Prajna - the wisdom of the arhat

was quite a different thing from prajna BS, the wisdom of the bodhisattva. The

term arhat itself, originally synonymous in spiritual essence with the term

Buddha, owing to the narrowly individualistic manner in which it was

understood by the HTnayanists came to be looked upon by the Mahayanists as

representing an ideal infinitely inferior to that of the bodhisattva.

Rather than discard the Hinayana and its categories altogether, thus

interrupting the continuity of tradition, the Mahayana solved the problem by

first more or less duplicating the stages of the path and then by placing the

two sets of terms thus obtained as it were end to end to form one continuous

series. The first set of terms, corresponding to bhumis 1- 6 of the

Dasabhumilca, was Hlnayanic, and carried the aspirant as far as arhatship; the

second was Mahayanic, and carried him to supreme Buddhahood. According

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to this revised scheme, the sixth paramita no longer stood for wisdom in the

Mahayanic sense -which was promoted to the tenth stage and termed Jnana -

but simply the wisdom of the arhat. Owing to the simplicity and grandeur of

its general conception, as well as the skill with which it incorporated all the

prodigious wealth of Buddhist tradition, the Dasa-bhumika 's account of the

ten stages of the bodhisattva 's career has won recognition as the best and

most authoritative account of this vitally important subject.

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