Bhūmi (Buddhism)

In Buddhism, Bhūmi (Sanskrit: भूमि 'foundation') is the 32nd and 33rd place (10th and 11th in simple count) on the outgoing's process of Mahayana awakening. This schema continues to be developed in Yogacara texts like Asanga's Mahāyānasaṃgraha (MS),'' where it is given a more Mahayanist explanation and becomes tied to the bodhisattva path and the bhūmis.

One reason for this view is that Mahāyāna sources are extremely diverse, advocating many different, often conflicting doctrines and positions, as Jan Nattier writes: Thus we find one scripture (the Aksobhyavyuha) that advocates both srávaka and bodhisattva practices, propounds the possibility of rebirth in a pure land, and enthusiastically recommends the cult of the book, yet seems to know nothing of emptiness theory, the ten bhumis, or the trikaya, while another (the P’u-sa pen-yeh ching) propounds the ten bhumis and focuses exclusively on the path of the bodhisattva, but never discusses the paramitas.

The Daśabhūmika Sūtra refers to the following ten bhūmis.

In the Daśabhūmika Sūtra, the Buddha describes ten stages of development that a bodhisattva must progress through in order to accomplish full Enlightenment and Buddhahood, as well as the subject of Buddha-nature and the awakening of the aspiration for Enlightenment.

The ten bodhisattva stages are also called vihara ('dwelling'). Having overcome all attachments, bodhisattvas on this level can attain nirvana, but because of the force of the mind of awakening they decide to remain in the world in order to benefit other sentient beings. The eighth level is called the "Immovable" because bodhisattvas overcome all afflictions regarding signs and their minds are always completely absorbed in the dharma.

According to many traditions within Mahāyāna Buddhism, on the way to becoming a Buddha, a bodhisattva proceeds through ten, or sometimes fourteen, grounds or bhūmis. Below is the list of the ten bhūmis and their descriptions according to the Avataṃsaka Sūtra and The Jewel Ornament of Liberation, a treatise by Gampopa, an influential teacher of the Tibetan Kagyu school.

The Yogacara compendium of yogic praxis, the Yogācārabhūmi contains a subsection on the bodhisattva path (the Bodhisattvabhūmi), which lists six bhūmis:

Yogācāra philosophy is primarily meant to aid in the practice of yoga and meditation and thus it also sets forth a systematic analysis of the Mahayana spiritual path (see five paths pañcamārga).

The Yogacara compendium of yogic praxis, the Yogācārabhūmi contains a subsection on the bodhisattva path (the Bodhisattvabhūmi), which lists six bhūmis:

*Maulyo Bhūmayaḥ, Ch. 本地分 Běn dì fēn, Tib. Sa'i dngos gzhi) and contains fourteen books that describe the successive seventeen levels (bhūmi), which cover the entire range of mental and spiritual stages of practice in Mahayana Buddhism.

They attain the meditative state called "forbearance regarding non-arisen phenomena", due to which they no longer think in terms of inherent causes or inherent causelessness.

According to Nakamura in his study of Advaita Vedanta, the Buddhist paramārtha, "highest truth", is identified with anutpāda The term paramārtha is a synonym for tattva, tathata, sunyata, animitta, bhutakoti and dharmadhatu.

They cultivate the Perfection of Wisdom, through which they perceive all phenomena as lacking inherent existence, as being like dreams, illusions, reflections, or magically created objects.

This schema continues to be developed in Yogacara texts like Asanga's Mahāyānasaṃgraha (MS),'' where it is given a more Mahayanist explanation and becomes tied to the bodhisattva path and the bhūmis.

Asanga's Mahāyānasaṃgraha expounds the major doctrines of the Mahayana Yogacara school such as the ālayavijñāna (storehouse consciousness), the 'three forms of existence' (trisvabhāva), the five paths (pañcamārga) and the Dharmakaya.

Indian Mahayana philosophers Vasubandhu and Asanga acknowledged five paths to liberation, of which the third is darśana-marga, the "path of seeing".

They also fully penetrate the meanings of the four noble truths and the two truths (conventional truths and ultimate truths) and perceive all phenomena as empty, transient and prone to suffering.

The truth of the path (the fourth truth) is traditionally presented according to a progressive formula of five paths, rather than as the eightfold path presented in Theravada.

* Buddhist Paths to liberation

The four yogas of Mahāmudrā have also been correlated with the Mahāyāna five Bhumi paths.

In Buddhism, Bhūmi (Sanskrit: भूमि 'foundation') is the 32nd and 33rd place (10th and 11th in simple count) on the outgoing's process of Mahayana awakening.

In Buddhism, Bhūmi (Sanskrit: भूमि 'foundation') is the 32nd and 33rd place (10th and 11th in simple count) on the outgoing's process of Mahayana awakening.

Buddhist monks who arrived at Bhūmi were originally called śrāvakas, in opposition to Brahminism.

Buddhist monks who arrived at Bhūmi were originally called śrāvakas, in opposition to Brahminism.

Śakro devānām and Trāyastriṃśa are together called "Bhūmi nivāsin".

Śakro devānām and Trāyastriṃśa are together called "Bhūmi nivāsin".

Having overcome all attachments, bodhisattvas on this level can attain nirvana, but because of the force of the mind of awakening they decide to remain in the world in order to benefit other sentient beings.

The eighth level is called the "Immovable" because bodhisattvas overcome all afflictions regarding signs and their minds are always completely absorbed in the dharma.

According to Tsong Khapa, first level bodhisattvas directly understand that persons do not exist by way of their own nature.

Despite having directly and correctly perceived emptiness, bodhisattvas on the first level are primarily motivated by faith.

Bodhisattvas on this level also train in the four form meditations, the four formless meditations, and the four immeasurables, and the higher knowledges.

Bodhisattvas on this level also train in the four form meditations, the four formless meditations, and the four immeasurables, and the higher knowledges.