Prior to entering the Grounds (Bhūmis), one must generate the Bodhicitta (Awakened Mind), clearly realize that all dharmas are manifestations of one’s own mind without clinging to them, and subdue afflictions (kleśas).
1. The First Ground (Prathamā Bhūmi) — The Joyous Ground (Pramuditā-bhūmi)
Primary Cultivation:
- Aspiration and Dedication of Merit (Praṇidhāna & Pariṇāmanā)
- Generosity / Giving (Dāna-pāramitā)
2. The Second Ground (Dvitīyā Bhūmi) — The Luminous / Stainless Ground (Vimalā-bhūmi)
Primary Cultivation:
- The Ten Wholesome Actions (Daśa-kuśala-karmapatha)
3. The Third Ground (Tṛtīyā Bhūmi) — The Radiant Ground (Prabhākarī-bhūmi)
Primary Cultivation:
- Meditative Absorption / Concentration (Samādhi & Dhyāna-pāramitā)
4. The Fourth Ground (Caturthī Bhūmi) — The Blazing Ground (Arciṣmatī-bhūmi)
Primary Cultivation:
- The Thirty-Seven Aids to Awakening (Bodhipākṣika-dharmas)
5. The Fifth Ground (Pañcamī Bhūmi) — The Difficult to Overcome Ground (Sudurjayā-bhūmi)
Primary Cultivation:
- The Teachings of the Śrāvaka Vehicle (Four Noble Truths)
6. The Sixth Ground (Ṣaṣṭhī Bhūmi) — The Manifest Ground (Abhimukhī-bhūmi)
Primary Cultivation:
- The Teachings of the Pratyekabuddha Vehicle (Twelve Links of Dependent Origination / Pratītyasamutpāda)
7. The Seventh Ground (Saptamī Bhūmi) — The Far-Reaching Ground (Dūraṅgamā-bhūmi)
Primary Cultivation:
- All Mundane Knowledge and Disciplines (Mundane Sciences and Expedient Means / Upāya-kauśalya)
8. The Eighth Ground (Aṣṭamī Bhūmi) — The Immovable Ground (Acalā-bhūmi)
- Stage Designation: The Immovable Ground (Acalā-bhūmi).
- Meaning of the Name: As the name implies, it is unmoving, meaning that one ceases further progression. Why? Because the Bodhisattva has truly realized that not a single sentient being is an inherently real entity; all are illusory transformations arising from causes and conditions. Thus, there are no sentient beings to be liberated; and since there are no sentient beings to be liberated, there is no Buddha-way to be sought. The practitioner becomes immobilized at the Eighth Ground. Consequently, this state is described as extinguishing all conditioned activities (saṃskṛta-dharmas), abandoning all exertion and expedient means, and leaning toward entering Parinirvāṇa.
Seeing that the Eighth-Ground Bodhisattvas are stuck at this impassable threshold, all Buddhas manifest in person to point out where their impasse lies and reveal how far they still remain from the Buddha-way. The Buddhas admonish them never to abandon their primordial vows, but rather to eradicate the suffering of sentient beings, and forbid them from entering Nirvāṇa at this juncture. They instruct them to diligently cultivate and amass the Tathāgata’s Ten Powers (Daśa-balāni), Four Fearlessnesses (Catvāri-vaiśāradyāni), and Eighteen Unshared Qualities (Aṣṭādaśāveṇika-buddhadharmas), thereby stepping into vast faculties to deliver all beings.
Hearing the Buddhas’ exhortations, the Eighth-Ground Bodhisattvas resolve to advance once more. This constitutes the entire progression, phenomenon, and pedagogic guidance of the Buddhas on the Eighth Ground, enabling the Bodhisattva to restart from immobility and continue forward.
- Primary Cultivation: Diligently cultivate and accumulate the Tathāgata’s Ten Powers, Four Fearlessnesses, and Eighteen Unshared Qualities. Rely on the fundamental vow of Great Compassion (Mahākaruṇā) to avoid leaning toward Nirvāṇa.
Because the Tathāgata’s Ten Powers, Four Fearlessnesses, and Eighteen Unshared Qualities are not yet perfected in the practitioner, one must press forward; this is fundamental, and one must never stall here.
9. The Ninth Ground (Navamī Bhūmi) — The Ground of Good Wisdom (Sādhumatī-bhūmi)
- Stage Designation: The Ground of Good Wisdom (Sādhumatī-bhūmi).
- Primary Cultivation: Hundreds of thousands of asaṃkhyeyas of Dhāraṇī-doors (the Dhāraṇī-mukhas or Doors of Total Retention). Countless Dhāraṇīs must be cultivated: synthesizing all dharmas and sustaining all marks. One must become proficient in all things and capable of accomplishing all deeds; one must master and embody all Dhāraṇīs before passing this threshold.
10. The Tenth Ground (Daśamī Bhūmi) — The Cloud of Dharma Ground (Dharmameghā-bhūmi)
- Stage Designation: The Cloud of Dharma Ground (Dharmameghā-bhūmi).
- Primary Cultivation: Receiving all consecrations (Abhiṣekas) from all Buddhas, as the Bodhisattva has reached the requisite fruition, and all necessary masteries have been attained.
Consecration, in modern terms, is a formal investiture ceremony. For example, in certain Western monarchies, before a king ascends the throne, extensive preparation is required: one must enter the royal court, master all protocol, palace etiquette, comportment of body and mind, standard regulations, and the concrete methodologies of statecraft. This is what the Tenth-Ground Bodhisattva must master completely throughout this entire stage.
In Buddhism, the heir-apparent at this level is established in the Stage of Consecration (Abhiṣeka-bhūmi) as a Dharma Prince (Dharmarāja-putra). Therefore, he must be endowed with subtle, immaculate wisdom, mastering all aspects of a Buddha’s deeds: entering the womb, taking birth, renouncing home, attaining Awakening, turning the Dharma Wheel, and demonstrating Parinirvāṇa.
On a more mundane level, a marriage between husband and wife is entirely different from the mating of animals. A standard marriage is meant to inherit and carry forward a lineage: one must be acquainted with the family’s heritage and fulfill every duty properly. Transitioning from a non-heir to a designated heir, one must master everything required of a successor, bear every responsibility, and bring greater prosperity to the lineage.
The establishment of all these capacities secures one’s status at this juncture, gradually built throughout the entire process. When does one consummate the Tenth Ground, the Cloud of Dharma? When one has thoroughly mastered and perfected everything, one may then enter the Eleventh Stage: Equal Awakening.
11. Equal Awakening (Samyak-sambodhi / Saṃbuddha Stage / Virtual Awakening)
- Stage Designation: Equal Awakening (Samyag-avabodha / Samyaksambodha).
- Significance: What is an Equal Awakening Bodhisattva? It refers to one who has thoroughly accomplished all matters of the Ten Grounds, yet the opportune time has not arrived; hence, one waits (the first meaning of Equal/Waiting [Ch. 等, Děng]).
The second meaning of Děng (Equality / Parity) is meticulously reviewing all Buddha-qualities once more: verifying whether one has precisely grasped all the Buddhas’ virtues, wisdom, and powers. Through this re-examination, if any deficiency, flaw, insufficient volume, or imperfect sequence is found, one immediately repairs and perfects it so as to be completely equal with the Buddhas. This is the complete process of the Equal Awakening Bodhisattva.
- Why the wait? Every Buddha manifest in the world only when the external environment is suitable. A suitable external environment requires beings who have accomplished the Ten Wholesome Actions (Daśa-kuśala-karmapatha); for example, the devas who enjoy the karmic fruits of the Ten Wholesome Actions. Thus, most Buddhas attain Buddhahood in the heavens. Devas possess the foundational ground of the Ten Wholesome Actions to receive the Dharma, allowing any teaching to be erected upon this foundation; it is the minimal baseline requirement.
For a Buddha like Śākyamuni to boldly manifest in the human realm during the Age of the Five Turbidities (Pañca-kaṣāya) is virtually unprecedented—unique, with no equivalent counterpart! Why was Śākyamuni Buddha alone able to accomplish this? Because it was his primordial vow-power (Pūrvapraṇidhāna-bala). Although beings in this realm are nearly impossible to deliver, driven by his vow-power, he descended deep into the Five Turbidities to tame and transform these stubborn, obstinate beings.
Nevertheless, the dwelling place of all Equal Awakening Bodhisattvas is identical: residing in the Inner Court of the Tuṣita Heaven awaiting the proper time. Yet he does not wait idly; while examining himself, he teaches all the Great Bodhisattvas and expounds the Dharma on the Buddha’s behalf, for he is the Crown Prince about to ascend the throne.
- Primary Cultivation: Inspecting and reviewing any remaining discrepancies between oneself and the Buddhas; expounding the Dharma to teach Bodhisattvas on the Buddha’s behalf; awaiting the maturation of conditions to manifest in the world.
12. Wonderful Awakening (Anuttara-samyak-sambodhi / The Tathāgata Ground) — The Deeds of a Buddha
Wonderful Awakening is Buddhahood itself—the Buddha Ground, the Tathāgata Ground (Tathāgata-bhūmi). Having realized Buddhahood, one performs the Buddha’s work: fully graduated, completely empowered, and officially engaged in liberating all existence.