- Buddha-Nature
- Compassion
- Defining Bodhicitta
- Emptiness
- Equalizing & Exchanging Self and Others
- Equanimity
- History of Bodhicitta Teachings
- How to Develop Bodhicitta
- Interdependent Origination
- Lineage of the Profound View
- Lineage of the Vast Conduct
- Mahāyāna
- Mind Training
- Non-Self
- Seven-Point Instructions of Cause and Effect
- The Bodhisattva Ideal
- The Bodhisattva Path
- The Bodhisattva Vow
- The Bodhisattva's Goal
- The Four Immeasurables
- The Six Perfections
- The Three Higher Trainings
- The Two Accumulations
- The Two Truths
- Tonglen: The Practice of Sending and Receiving
- Types of Bodhicitta
Explore the process of bodhisattva transformation through the five-path journey that spans accumulation, application, seeing, practice, and non-learning. Navigate through ten progressive stages—from Supreme Joy to Cloud of Dharma—where spiritual warriors develop extraordinary powers, transcend ordinary existence, and ultimately achieve perfect enlightenment to benefit all beings.
The English word path in the phrase the bodhisattva path is a translation of the Sanskrit term mārga or the Tibetan word lam. These terms in Buddhist soteriology generally refer to the spiritual road or trajectory covering many phases of progression toward a goal. Thus, the bodhisattva path normally refers to the different chapters and stages of spiritual development including the final state of enlightenment. However, sometimes these terms are also used to refer to the actual practices that constitute the way or path to enlightenment. Thus, the ten virtuous actions, four immeasurables, six perfections, etc., are also considered the bodhisattva path. Śāntideva's The Way of the Bodhisattva, for instance, mainly discusses the practices that a bodhisattva should adopt, but Candrakīrti's Introduction to the Middle Way presents both the practices and the different stages of progression, as does Maitreya's Ornament of Mahāyāna Sūtras.
In this section, following the common nomenclature, the phrase bodhisattva path shall refer to the course of a bodhisattva's spiritual development and process of enlightenment. It represents the road or journey an individual is supposed to follow. Such a process of or path to enlightenment in most Buddhist traditions is divided into five phases: the path of accumulation (saṃbhāramārga, tshogs lam), the path of application (prayogamārga, sbyor lam), the path of seeing (darśanamārga, mthong lam), the path of practice (bhāvanāmārga, sgom lam), and the path of non-learning (aśaikṣamārga, mi slob lam). In the lower Buddhist vehicles or schools, the five paths are presented in the framework of the four persons, including a stream enterer (śrotāpanna, rgyun zhugs), once-returner (sakṛdāgāmin, lan gcig phyir 'ong), non-returner (anāgāmin, phyir mi 'ong), and foe destroyer (arhat, dgra bcom), who has reached nirvāṇa.
In the case of the Mahāyāna path, which a bodhisattva must follow to reach buddhahood, or the state of perfect enlightenment, the journey is divided into five paths (pañcamārga, lam lnga), and the third and fourth paths are aligned to the ten stages (daśabhūmi, sa bcu). The following passages present the five paths, their subphases, and the ten stages and what practices are mainly associated with such levels of progress.
The Path of Accumulation
The inferior path of accumulation
The first level on the path to enlightenment is called the path of accumulation, as the beginner bodhisattva focuses on accumulating merit and virtues which serve as provisions for the path. A bodhisattva enters this first level of the bodhisattva path when he or she gives rise to a genuine thought of awakening, or bodhicitta. This path has three levels called the inferior, middling, and superior path of accumulation.
On the first level of the inferior path of accumulation, a practitioner focuses on the practice of the four points of mindfulness (catvāri smṛtyūpasthānā, dran pa nye bar bzhag pa bzhi): the mindfulness of the body, sensation, mind, and phenomena. Patrul Rinpoche, following Asaṅga's Compendium of Direct Knowledge, also adds that a practitioner must have discipline for practice, interest to practice, and the curiosity to learn.
The middle path of accumulation
On this level, a practitioner continues to have the discipline and interest and also meditates on the four points of mindfulness. However, the practitioner must put forth more effort, and such effort is presented through four points of primary efforts (caturṇāṃ samyakprahāṇānām, yang dag par spong ba bzhi). They are:
- Stopping negative things which have not arisen from arising
- Abandoning negatives things which have arisen
- Cultivating positive things which have not arisen
- Enhancing positive things which have arisen
The superior path of accumulation
The superior path of accumulation is the last phase of the path of accumulation. On this stage, the focus is on meditation and developing concentration. A bodhisattva develops the four spiritual legs of meditation which can lead to magical powers and the ability to perform miracles. These four points, known as the four legs of magical powers (catvāra ṛddhipādā, rdzu ’phrul gyi rkang pa bzhi), are:
- The leg of magical power of intention (chanda ṛddhipāda, 'dun pa rdzu 'phrul gyi rkang pa)
- The leg of magical power of effort (virya ṛddhipāda, brtson 'gros rdzu 'phrul gyi rkang pa)
- The leg of magical power of thought (citta ṛddhipāda, bsam pa rdzu 'phrul gyi rkang pa)
- The leg of magical power of examination (mīmaṃsā ṛddhipāda, dpyod pa rdzu 'phrul gyi rkang pa)
The four legs refer to the four facets or components of meditation that lead to supernatural power. Intention or aspiration is the willpower to engage in meditation, and this is followed by effort or diligence, which is crucial for persisting in the practice. Only through diligence can one reach the point of single-pointed concentration, which is the third leg, thought. The fourth leg of examination refers to the state of meditation in which one is free from major problems of distraction and mental sinking and can discern the subtle features or properties of the object of meditation. It is a stage where one transcends a rough focus and where the mind sharpens and easily focuses on the object. Given such meditative concentration, a bodhisattva can attain magical powers such as clairvoyance and the ability to travel to buddha realms. More importantly, the bodhisattva can enter the meditative state called "the stream of Dharma" (srotānugatasamādhi, chos rgyun gyi ting nge 'dzin), which helps the bodhisattva retain an enormous amount of teachings in their memory.
The Path of Application
The path of application covers the last phase of ordinary existence after having developed significant spiritual powers of discipline, meditation, and wisdom. On this level, a bodhisattva practitioner attains one of the six states of concentration which is considered highly pliable and conducive for practice. Patrul Rinpoche explains that this level is called the path of application or engagement, as the practitioner applies himself or herself to the practice leading to the non-conceptual pristine wisdom, which directly discerns the true nature of things. This level is divided into four sublevels of heat, peak, patience, and supreme worldly Dharma, each with its own special marks of spiritual development.
The Level of Heat
The most important bodhisattva practice is the cultivation of pristine wisdom, which discerns the true nature of all phenomena. Such pristine wisdom or the direct non-conceptual experience of truth is compared to fire, as it illuminates reality and burns misconceptions. However, such pristine wisdom is attained only on the path of seeing. At the beginning of the path of application, a bodhisattva practitioner only starts to feel the heat of such a wisdom fire, signaling the approaching fire. Thus, this level is called heat. Nonetheless, a bodhisattva practitioner on this level starts to have a profound experience, if not direct cognition, of truth. Patrul Rinpoche explains that if one were rubbing sticks to create fire, before the flame starts, one feels the heat. Similarly, on this level, one feels the heat preceding the flame. In another example, if the direct experience of the ultimate truth were like seeing the sun, here the practitioner sees the first sign of light. However, on this level and the level of Peak, there is no certainty about when the direct experience will occur. The practices on this level and the next level are the five powers of faith, effort, mindfulness, concentration, and wisdom.
The Level of Peak
This level is called Peak, as it is the best or peak of worldly virtuous actions. The practitioner continues to practice the five powers. The power of faith refers to the strong faith in the realization of truth and the desire to actualize it, and the power of effort is the persistence in practice to bring about the realization. The power of mindfulness concerns the practice of discipline, the power of concentration concerns the practice of meditation, and the power of wisdom concerns the practice of wisdom. These three are what are known as the three higher trainings and cover the entire spectrum of Buddhist practice.
On the level of Heat, the practitioner obtains the luminous experience, like the light at dawn. But on the level of Peak, the practitioner can expand and multiply such experience. Thus, Heat is associated with the meditative state of attaining light (ālokalabdhasamādhi, snang ba thob pa'i ting nge 'dzin), and Peak is associated with the meditative state of spreading light (ālokavṛddhisamādhi, snang ba thob pa'i ting nge 'dzin).
On the level of Heat, a practitioner investigates the nature of desire and attachment to external worldly objects, realizes the lack of real existence in extroverted thoughts, and realizes the reflexive nature of luminous awareness. The practitioner on the level of Heat abandons attachment to the objects belonging to the realm of ordinary existence. When the practitioner attains the level of Peak, he or she realizes the lack of real existence even in matters associated with nirvāṇa or enlightenment. Thus, the practitioner abandons grasping at extroverted thoughts of enlightenment.
The Level of Patience
The third stage on the path of application is the level of Patience. It is called Patience because a practitioner is no longer unsettled by the experience of reality and has developed the ability or patience to fathom the true nature of reality. Once on this level, it is said that the practitioner will never fall to the lower realms of rebirth. Thus, a bodhisattva is assured of a happy rebirth. His or her powers of faith, effort, mindfulness, concentration, and wisdom are also much stronger and they are now called the five strengths (pañcabala, stobs lnga). Here, practitioners have the ability to vanquish and crush the afflictive emotions.
The Level of Supreme Worldly Dharma
A bodhisattva continues to cultivate the five strengths, and in the final stages of the path of application, almost gets a vivid experience of the true nature of reality. The true nature of reality in the Buddhist context refers to the way things are or to objective truth, such as the impermanent nature of conditioned things, the dissatisfactory nature of all defiled entities, the nonexistence of the self or person, and the emptiness of inherent existence. On this level, a practitioner nearly has an explicit, nonconceptual experience of truth, although it is not yet a direct perception. Because it is the highest point of an ordinary existence before the practitioner becomes a sublime being, this level is called Supreme Worldly Dharma, or "Peak of Worldly Dharma" (འཇིག་རྟེན་པའི་ཆོས་ཀྱི་མཆོག, 'jig rten pa'i chos kyi mchog).
The Path of Seeing (མཐོང་ལམ་, Tonglam)
The path of seeing is the first stage of a sublime being (ārya, 'phags pa), and it is aligned with the first stage of the ten bodhisattva stages (daśabodhisattvabhūmis, byang chub sems dpa'i sa). After persistent cultivation of the insight into the nature of reality, a practitioner eventually gains a direct experience or bare, nonconceptual realization of the true nature of things. His or her understanding of the truth becomes a direct perception and experience of the truth. Such a level of realization marks the path of seeing and the attainment of the state of a sublime being.
In general, the truth that a practitioner directly experiences includes the four noble truths and their associated characteristics, such as impermanence, suffering, nonself, etc. According to Mipham Gyatso, when a practitioner sees the true nature of suffering associated with the desire realm, such an insight or realization is called patience for knowing reality (dharmajñānakṣānti, chos shes pa'i bzod pa). This is also the antidotal knowledge known as the uninterrupted path (ānantaryamārga, bar ched med lam) which leads to freedom from the associated shackles. The awareness that one has seen the true nature of suffering associated with the desire realm is known as awareness of the truth (dharmajñāna, chos shes pa). This aspect of being free from defilements which obscure the true nature of suffering is also known as the path of liberation (vimuktimārga, rnam grol lam).
When a practitioner realizes the true nature of suffering associated with the upper (form and formless) realms, such a realization is called subsequent patience (anvayakṣānti, rjes su bzod pa) for knowing reality. The awareness that one has seen the true nature of suffering associated with the upper realms is known as the subsequent awareness (anvayakṣānti, rjes su shes pa) of the truth. The patience for knowing the reality of the upper realm is the uninterrupted path, and the freedom from defilements which obscures such reality is the path of liberation. When one applies this to the three other noble truths of the causes of suffering, the cessation of suffering, and the path to the cessation of suffering, we get a total of sixteen aspects or phases. Some claim that these are sixteen moments occurring in a sequence, while others argue these are aspects arising simultaneously.
In the context of the Mahāyāna path, the bodhisattva path of seeing is not normally presented through these sixteen moments. A bodhisattva on the path of seeing is said to be singularly immersed in the nonconceptual and nondual experience of emptiness, the ultimate nature of all phenomena. Because the bodhisattva immersed in such a deep state of realization is said to experience great bliss, this level on the bodhisattva path is also known as Supreme Joy (pramuditā, rab tu dga' ba). On the path of seeing, a bodhisattva excels in the practice of giving, as he/she has come to see the emptiness of all things and is willing to give away everything. In the post-meditation phase, a bodhisattva is said to be able to give parts of one's own body with joy, visit a hundred buddha realms, have visions of a hundred buddhas, move a hundred worlds, live a hundred eons, etc.
The path of seeing is primarily associated with the practice of discriminating wisdom, which is the wisdom that can directly perceive the true nature of all phenomena. Along with discriminating wisdom, a practitioner also undertakes other limbs of enlightenment, which include mindfulness, effort, joy, agility, concentration, and equanimity. Mindfulness maintains constant awareness of the true nature of things, effort or zeal makes the practitioner engage in truth happily, joy makes the practitioner rejoice in the realization, agility make him/her engage in it with nimbleness, concentration avoids distraction from experiencing the truth, and equanimity helps have neither attachment nor aversion to the experience of truth. The practice of these seven limbs of enlightenment are highlighted as practices on the path of seeing, although they are practiced throughout the entire bodhisattva path.
The Path of Practice
Having directly experienced the true nature of things on the path of seeing, a bodhisattva must continue the practices in order to perfect them. The path of practice, which spans from the second until the tenth of bodhisattva stages, is the fourth out of the five paths. The main set of practices associated with this phase of bodhisattva spiritual evolution is the eightfold path of the sublime beings (āryāṣṭāṅgamārga, 'phags pa'i lam yan lag brgyad). This set is common to all Buddhist traditions and often appears alongside the four noble truths as teachings delivered by the Buddha in his first sermon in Deer Park. They are the right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right meditative concentration.
Right view, in the context of the Mahāyāna path, refers to the insight of the ultimate nature of things, particularly to the nonconceptual pristine wisdom which realizes the nature of emptiness from all elaborations. Right intention is virtuous thought which is not contaminated by defiling emotions but inspired by compassion, and right speech includes words and forms of communication which are beneficial and free from negative elements. In his Way of the Bodhisattva, Śāntideva describes right speech as having eight characteristics.
Speak coherently, appropriately, Clear in meaning, pleasantly. Rid yourself of craving and aversion; Speak gently with moderation.
Page(s) 72
Blankleder, Helena, and Wulstan Fletcher (Padmakara Translation Group), trans. The Way of the Bodhisattva: A Translation of the Bodhicharyāvatāra. By Śāntideva. Rev. ed. Shambhala Classics. Boston: Shambhala Publications, 2006.
སྨྲ་ན་ཡིད་ཕེབས་འབྲེལ་བ་དང་། །
དོན་གསལ་ཡིད་དུ་འོང་བ་དང་། ། ཆགས་དང་ཞེ་སྡང་སྤངས་པ་དང་། །
འཇམ་ཞིང་རན་པར་སྨྲ་བར་བྱ། །smra na yid phebs 'brel ba dang /_/
don gsal yid du 'ong ba dang /_/ chags dang zhe sdang spangs pa dang /_/
'jam zhing ran par smra bar bya/_/Right action is any deed or action which is morally righteous and benevolent by nature. Mahāyāna ethics focuses on altruistic actions motivated by compassion and concern for the greater good of sentient beings. Thus, an action motivated by bodhicitta is often the highest form of positive action. Right livelihood refers to an ethical way of life and source of living which is free from the pursuit of worldly desire. Eschewing sources of living which cause harm to others, right livelihood is informed by a sense of contentment for oneself and a relentless zeal to benefit others. Such indomitable and unwavering enthusiasm and diligence to benefit sentient beings constitute right effort.
To engage in the bodhisattva practices with carefulness, introspection, and conscientiousness and to be aware of the needs of other beings and of the true nature of phenomena is right mindfulness. Finally, right meditative concentration is the right state of mind through which one can enhance the realization of emptiness and the true nature of the mind. This includes the states of mind which are equivalent to the nine meditative absorptions (navasamāpatti, snyoms 'jug dgu), including the single-pointed concentration of the desire realm, the five states of the mind in the form realm, and the three states of the formless realm. In Mahāyāna practice, a practitioner does not enter the state of meditation just for the sake of blissful experience or peace but to develop the innate power of the mind to reach enlightenment sooner and to manifest extraordinary powers which can benefit sentient beings.
Stainless, the Second Stage
In the Mahāyāna system, the path of practice covers the second through tenth of the ten bodhisattva stages, since the first stage (Supreme Joy) is aligned to the path of seeing. The second stage, Stainless (vimalā, dri ma med pa), is the first bodhisattva stage which falls within the path of practice. It is called Stainless because the bodhicitta on this level overcomes the impurities or flaws of moral misconduct. As the bodhisattva observes a pure and flawless moral discipline, such as the ten virtues, this stage is associated with exceptional achievement in the perfection of discipline. On this level, the bodhisattva is also said to be able to travel to a thousand buddha realms, see a thousand Buddhas, enter a thousand types of meditative states, etc. Out of the nine stages, this stage is known as the inferior phase of the inferior stage.
Luminous, the Third Stage
The third bodhisattva stage is called Luminous (prabhākarī, 'od byed pa), as the initial light of pristine wisdom, which dispels the darkness of defiling emotions, starts to appear like the red sky of dawn. On this level, the bodhisattva excels in the practice of patience, as he sees no individual or sentient beings to be upset about. Even if his or her body is being cut into pieces, the bodhisattva sees no being whose body is cut or who is cutting it. The bodhisattva not only overcomes the darkness of his or her own ignorance but also goes on to dispel the darkness of ignorance for other sentient beings. This stage is known as the middling phase of the inferior stage. The bodhisattva can visit a hundred thousand realms of buddhas, engage in a hundred thousand types of meditative states, etc.
Radiant, the Fourth Stage
By the fourth stage of the bodhisattva, the light of pristine wisdom, which dispels the darkness of the defiling emotions and the impurities which obscure full enlightenment, shines radiantly, thus giving it the name Radiant (arciṣmatī, 'od 'phro ba). The bodhisattva on this level excels in the perfection of effort, which is the fuel that enables one to carry out various bodhisattva practices. Effort, described as zeal in virtuous things, is considered to be the root of all good qualities and outcomes. The bodhisattva on this level engages tirelessly without any fatigue or slack in a wide range of activities to benefit sentient beings. He/she has overcome the problem of laziness, diffidence, and lethargy and can reach tens of millions of buddha realms, see the many buddhas in these realms, enter tens of millions of meditative states, etc. This stage is considered the superior phase of the inferior stage.
Formidable, the Fifth Stage
When a bodhisattva reaches the fifth stage, he or she is a formidable force who even the powerful evil forces and obstacles cannot challenge. Thus, the stage is called Formidable or difficult to overcome (sudurjaya, sbyangs dka' ba). On this level, the bodhisattva fully overcomes the problem of distraction—either through outward occupation of the mind or inward torpor—and excels in meditative stabilization. As a result, he/she can enter into tens of millions of meditative states simultaneously and, while being immersed in meditative absorption, still work for the welfare of sentient beings with great vigor. This is the inferior phase of the middling stage of the path of practice.
Approaching, the Sixth Stage
The sixth stage of the ten bodhisattva stages is called Approaching (abhimukhī, mngon du phyogs pa) because the bodhisattva has the experience of approaching the full enlightenment of the Buddha. On this level, he or she overcomes the main obstacle of ignorance by excelling in the perfection of wisdom. This is the middle phase of the middling stage of the path of practice, and his or her ability to enter into meditative states and see the ultimate nature of reality is very advanced.
Gone Far, the Seventh Stage
As he/she excels in the perfection of wisdom, the bodhisattva practitioner sees the nature of both saṃsāra and nirvāṇa and transcends the state of ordinary impure existence. Thus, the seventh stage is called Gone Far (dūraṅgamā, ring du song ba), for the bodhisattva has now left saṃsāra far behind. He or she overcomes the problem of not being deficient in skill-in-means and becomes a master of skillful methods. A bodhisattva on this level also surpasses the disciples and solitary realizers in knowledge and insight. This is the superior phase of the middling stage and the last state in which a bodhisattva has an experience of impure ordinary life. Thus, the bodhisattva stages until the seventh are known as the seven impure stages (ma dag sa bdun).
Immovable, the Eighth Stage
The first pure bodhisattva stage is the eighth stage called Immovable (acalā, mi g.yo ba). It is called Immovable because neither feelings with characteristics nor feelings without characteristics can affect the bodhisattva on this stage. The bodhisattva remains unmoved by any ordinary disposition, thoughts, and tendencies, having transcended ordinary existence and realized the cessation of saṃsāra. Yet, the bodhisattva at this stage attains exceptional power to enter into numerous states of meditation and act for the benefit of sentient beings. In particular, he/she attains the ten powers or masteries, which include control over life span, actions, resources, interests, aspirations, rebirth, mind, miracles, dharma, and pristine wisdom. In doing so, the bodhisattva has no deficiency in spiritual strength because he/she achieves the perfection of strength.
Good Intelligence, the Ninth Stage
The ninth stage of the bodhisattva path is called Good Intelligence (sādhumatī, legs pa'i blo gros) because the bodhisattva on this level masters the four forms of outstanding discernments (catasraḥ pratisaṃvidaḥ, so sor yang dag pa'i rig pa bzhi). They include exceptional discernment of doctrines, meanings, linguistic etymologies, and eloquent delivery. This middling phase of the superior stage of the path of practice is also associated with the perfection of aspirations so that a bodhisattva on this level has no obscuration to hinder the fulfillment of his or her prayers and aspirations.
The Cloud of Dharma, the Tenth Stage
The final stage of the bodhisattva path is called Cloud of Dharma (dharmameghā, chos kyi sprin) because a bodhisattva on this level has achieved very advanced knowledge and power and can benefit the world spontaneously through showers of Dharma, just like a cloud can bring showers of rain. The buddhas empower and enthrone the bodhisattva on this level as their regent because his or her wisdom, compassion, and power are akin to that of the buddhas, although there is still a vast difference in scale. The bodhisattva on this level has almost fully eradicated even the obscuration of the knowable and can enter into and emerge from countless meditative states spontaneously and also benefit countless sentient beings. At the final moment, the bodhisattva on the tenth stage enters into the "diamond-like meditative stabilization" (vajropamasamādhi), overcomes the most subtle forms of obscurations, and becomes a buddha. The final resultant stage, when a bodhisattva becomes a fully enlightened buddha, is the eleventh stage, called Universal Light (samantaprabha, kun tu 'od). This stage is discussed under the Bodhisattva Goal in the next section.
