The Bhūmis of a Bodhisattva

Buddhists today can be subjectively categorized into two types. The first type possesses extensive learning and abundant knowledge, brimming with confidence in their practice, yet tinged with a measure of arrogance and conceit. They readily proclaim themselves to be bodhisattvas, and not ordinary ones at that. When fellow practitioners meet and exchange greetings, they address each other as "so-and-so Bodhisattva," engaging in mutual praise, finding deep satisfaction within. The second type lacks sufficient breadth of learning; their knowledge and insight are not particularly rich. They do not understand the meaning of "bodhisattva," harbor some self-doubt, and dare not claim the title of bodhisattva. Hearing someone call themselves a bodhisattva, they consider it a grave transgression. Both types have gone too far; their mental states represent forms of arrogance—haughtiness and inferiority complex—both stemming from ignorance.

For the second type, let us explain what is meant by a bodhisattva. Take the term "student" as an analogy. A person currently attending school and learning is called a student, encompassing the study of various subjects, with a very well-defined scope. It doesn’t even restrict age; an eighty-year-old can be called a student as long as they are learning. Furthermore, a person holding a student ID is even more definitively called a student—the ID serves as proof. Similarly, a person currently walking the bodhisattva path, practicing the bodhisattva conduct, is called a bodhisattva. A person who generates the bodhisattva mind to liberate themselves and vows to liberate others is called a bodhisattva. A person who studies the Buddha Dharma and the bodhisattva Dharma is called a bodhisattva. A person who has faith in the Buddha, the Dharma, and the Sangha is called a bodhisattva. A person who has taken refuge in the Three Jewels is called a bodhisattva. A person who practices the six pāramitās of a bodhisattva is called a bodhisattva. Especially one who has received the bodhisattva precepts, possesses the bodhisattva certification, has made the bodhisattva vows, is witnessed by the Buddhas and bodhisattvas of the ten directions, and has attained the bodhisattva precept substance—such a one is even more definitively called a bodhisattva. Bodhisattvas include ghosts, spirits, animals, non-humans, devas, and all other sentient beings. However, they do not include fixed-nature śrāvakas or non-regressing Mahāyāna arhats and pratyekabuddhas, because they lack the mind to become Buddhas or bodhisattvas, lack the mind to benefit and bring happiness to sentient beings, seeking only the quiescence of nirvāṇa.

Bodhisattvas include ordinary being bodhisattvas and noble/sage bodhisattvas. Their stages and sequence are as follows:

I. Faith Stage Bodhisattvas: From the first stage of faith to the tenth stage of faith, these ten stages are all faith stage bodhisattvas. They are all ordinary being bodhisattvas. They have not yet generated the mind to practice the six pāramitās of a bodhisattva; they lack the qualification and capability to practice them. They are cultivating faith in the Buddha Dharma.

II. Abiding Stage Bodhisattvas: From the first abiding stage to the sixth abiding stage, they begin to generate the great bodhi mind, resolve to pursue the Buddha path, and practice the six pāramitās of a bodhisattva. In the first abiding stage, they resolve to practice the pāramitā of giving (dāna). Upon perfecting this practice, the first abiding stage concludes, and they enter the second abiding stage. The second abiding stage bodhisattva resolves to practice the pāramitā of discipline (śīla). Upon perfecting this practice, they enter the third abiding stage. The third abiding stage bodhisattva resolves to practice the pāramitā of patience (kṣānti). Upon perfecting this practice, they enter the fourth abiding stage. The fourth abiding stage bodhisattva resolves to practice the pāramitā of vigor (vīrya). Upon perfecting this practice, they enter the fifth abiding stage. The fifth abiding stage bodhisattva resolves to practice the pāramitā of meditation (dhyāna). Upon perfecting this meditation practice, they enter the sixth abiding stage. The sixth abiding stage bodhisattva resolves to practice the pāramitā of wisdom (prajñā). Upon perfecting this practice, they attain enlightenment and realization of the mind, entering the seventh abiding stage. The seventh abiding stage is that of a bodhisattva whose position never regresses. This is called a true-meaning bodhisattva (artha-bodhisattva), a genuine and well-deserving bodhisattva, possessing not only the name but also the actual virtue of a bodhisattva.

III. Practicing Stage Bodhisattvas: After perfectly completing the ten stages of the Abiding Stage, they enter the Practicing Stage, belonging to the practicing stage bodhisattvas. There are ten stages of practice. Upon perfecting these, they enter the Dedicating Stage.

IV. Dedicating Stage Bodhisattvas: There are ten stages. Upon perfecting their practice, they enter the first ground (bhūmi).

V. Ground Stage Bodhisattvas: The first ground bodhisattva realizes the path in terms of the characteristics of consciousness-only (vijñapti-mātra), transforms consciousness into wisdom, attains the wisdom of consciousness-only, enters the Tathāgata's family, and becomes a true Buddha-son. They cultivate up to the tenth ground bodhisattva stage. Upon perfecting their practice, they become equal enlightenment bodhisattvas (samyak-saṃbodhi). After the equal enlightenment stage, like Bodhisattva Maitreya, they become a Buddha-to-be, that is, a wondrous enlightenment bodhisattva (miao jue pusa).

The ranks of bodhisattvas, from the faith stage ordinary being bodhisattvas, to the noble stage abiding stage, practicing stage, and dedicating stage bodhisattvas, and further to the sage stage ten ground bodhisattvas, equal enlightenment, and wondrous enlightenment bodhisattvas, comprise a total of fifty-two stages and sequences.

Everyone should assess for themselves: whether they are a bodhisattva, which stage of bodhisattva they are at, what Dharma they should practice, what Dharma they are currently practicing, whether they have the bodhisattva mind, whether they possess the bodhisattva precept substance, and how they should practice in the future. If you feel you are not even a faith stage ordinary being bodhisattva, being almost a complete novice, then being here is purely a waste of time. If you lack even the resolve of a first abiding stage bodhisattva, unwilling to practice the six pāramitās of a bodhisattva, unwilling to practice the conduct of giving, then you have absolutely no qualification to seek the realization of a bodhisattva; being here is likewise a waste of time.