The Bodhisattva Doctrine in Buddhist Sanskrit Literature c10.s2: II. The Bhūmis in the Pr. Pā ṇata
The Bodhisattva Doctrine in Buddhist Sanskrit Literature c10.s2
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II. The Bhūmis in the Pr. Pā ṇata
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This treatise mentions ten *bhūmis*, to which it does not assign any names. In the first *bhūmi*, a *bodhisattva* acquires Merit, cultivates the thought of Omniscience, and thus makes the general “Preparation of Purpose”. He maintains the same mental attitude toward all beings by practising the four “infinite” Meditations of friendliness, compassion, sympathetic joy and equanimity. He gives freely in charity, and cherishes and serves his good friends. He studies the Doctrine and adheres to the Mahāyāna. He renounces his home and becomes a monk. He continually thinks of the Buddhas. He preaches the faith to the people, exhorts them to live the higher spiritual life, and instructs them in the different branches of the Scriptures. He is free from pride and arrogance, so that he may never be born in a family of low and humble origin.
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He speaks the truth, and his actions are in harmony with his words.
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In the second *bhūmi*, a *bodhisattva* purifies his conduct by paying no heed to the doctrines of the Hīnayāna and other systems that are prejudicial to his progress towards Enlightenment. He cultivates the virtues of gratitude, forbearance and harmlessness. He experiences great joy by maturing the living beings in the three Ways and working for their rescue and salvation in a spirit of devotion. He feels such deep compassion for all creatures that he resolves to suffer in the purgatories for their sake. He has faith in his teachers, and reveres and serves them. He devotes himself exclusively and entirely to the practice of the Perfections in order to mature and ripen all beings.
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In the third *bhūmi*, a *bodhisattva* acquires a thorough knowledge of the teachings of the Buddhas in all the worlds and universes. He preaches to the people in such an unselfish spirit that he does not even desire Enlightenment as his recompense for the work. He applies and dedicates all his “Roots of Merit” for the purification of the minds of others. He never feels weary or depressed on account of his heavy burden. He feels shame and disgust at the thought of countenancing the tenets of the Hīnayānists.
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In the fourth *bhūmi*, he lives in the forest. He has few desires and does not long even for *bodhi*. He is contented, and accepts the profound truths regarding Liberation like a true ascetic. He practises all the modes of Discipline and does not harbour any sensual thoughts. He renounces all things and cultivates the idea of passivity. He sacrifices everything, internal and external, and is indifferent to all objects.
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In the fifth *bhūmi*, a *bodhisattva* avoids intercourse with householders and travels from one Buddha-field to another. He does not wish to enjoy the company of the nuns even for a moment. He works for the good of all without distinction. He shuns the society of the Hīnayānists and does not frequent their schools. He does not exalt himself or belittle others. He is never malicious and quarrelsome. He avoids the ten demeritorious Ways of Action, as they cause unhappy rebirths and hinder the attainment of Enlightenment. He eschews pride, arrogance, perverted views, sense-desire, hatred, delusion and doubt.
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In the seventh *bhūmi*, a *bodhisattva* abandons the wrong belief in the existence of a permanent substantial *ātman*. He understands that nothing is produced or destroyed, and that nothing is eternal or evanescent. He gets rid of the idea of Cause. He is not attached to *nāma-rūpa* (mind-and-body), to the Aggregates (*skandha*), to all the elements and factors of Existence (*dhātu*), to the Spheres of Sense, and to anything in the triple Universe. He does not indulge in speculation with regard to the Buddha, the Doctrine and the Confraternity. He is not dejected at the thought that all things are empty and conditioned (*śūnya*). He realises the truths of Emptiness, Signlessness and Desirelessness, as he does not entertain the idea of the triple Universe. He fulfils the ten ethical precepts and cultivates compassion and friendliness. He comprehends the equality (sameness) of all things and principles. He destroys all his sins and passions, controls his mind, acquires calm and insight, and obtains "the eye of the Buddha" (perfect Knowledge).
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In the eighth *bhūmi*, a *bodhisattva* can read the thoughts of all creatures, acquires the Super-knowledges, sees all the Buddha-fields, serves the Buddhas by serving all beings, and obtains true insight into the nature of the *dharma-kāya* (cosmic spiritual Body). He acquires the sovereignty of the Universe and then renounces it. He knows the higher and lower powers of all, purifies the Buddha-fields, and performs all actions without being attached to anything.
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In the ninth *bhūmi*, he attains success in his infinite Resolve and Aspiration. He acquires the two useful powers of *nirukti* (exegesis) and *pratibhāna* (readiness in speech). He understands the speech of the *devas*, *nāgas*, *yakṣas*, *asuras* and other beings. His birth is apparitional, and he is not born through the physical union of a man and a woman. He is always born in a noble family of the warrior-caste or the priestly caste. He belongs to the *gotra* (family) of all the former *bodhisattvas*. He illumines innumerable worlds immediately after his birth and causes them to be shaken in six ways. He renounces his home and becomes a recluse. When he sits under the tree of Enlightenment, the tree appears to be made of gold and precious stones. He attains the Perfection of all the virtues and qualities.
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In the tenth *bhūmi*, a *bodhisattva* becomes a Buddha and acquires all the attributes of a perfect Buddha.
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It is clear that there is no plan or system in this account of the ten *bhūmis*. Only six *pāramitās* are spoken of, and the same items are mentioned several times.