Stages of the Mahayana Bodhisattva Path are similar to the Theravada idea of the Noble Eight-fold Path, although not the same in the order of the stages, as well as the aim of the various stages that comprise the total trajectory that the Bodhisattva has to traverse. The idea of the Bodhisattva path is linked to the idea of bodhicitta, the aspiration of becoming enlightened, and this aim is for the benefit of all sentient beings—when compared to the Arahant idea it is distinguished by the fact, that the Bodhisattva holds off on attaining final non-returning Nirvana until all sentient beings are brought along the journey of the Bodhisattva path towards enlightenment.

Various Mahayana texts discuss the stages of the path in varying detail and order. For this third article in the series, I’ve mainly followed the stages of the Path as explained in the Dasa Bhumika Sutra. Dasa bhumika in Sanskrit means ten stages. Prior to these ten stages, and similar to how the Theravada Eight-fold Path had the gotrabhu (becoming of the lineage), some texts define two preliminary stages that were explained in Part 1 of this series. I’ve also consulted the abhidharmsamuccaya text of Asanga that provides additional information for the stages, as well as the Sutralamkara text.

In this article, I’ll cover the first stage of the 10 Stages of the Mahayana Bodhisattva Path.

Stage 1. The stage of Great Delight (pramudita bhumi)

The first stage is called Great Delight, because the Bodhisattva realizes and becomes aware of one’s attainment of perfecting their work in giving (dana paramita). This is one of the six perfections that is often referred to in Mahayana Buddhism. The Bodhisattva realizes the emptiness of the individual self (pudgala nairatmya) as well as the emptiness of all mundane entities and objects (dharma nairatmya).

To have Great Delight is considered to be great, because it is not a selfish affair. It means to have joy and be pleased not only for oneself, but also for the benefit of all sentient beings. The satisfaction of this stage goes beyond ordinary mundane delight that one might experience momentarily from desire or sensual pleasure. The Great Delight is a permanent form of delight that might be more subtle, at first, but stays with you everlasting.

The Bodhisattva, after having completed the preliminary stage of the path, goes beyond the stage of worldly existence and becomes a Mahayana initiate of the bodhisattva-clan. The Bodhisattva is now regarded as being a member of the spiritual followers of the Buddha and is no longer affected by the defilement of birth and becoming. The transcendental path (lokottara) is now entered and to be followed, and the Bodhisattva fully understands the sameness-nature of all Dharmas. One has become devoid of false-pride, devoid of wrong-doing, and devoid of anger.

The Great Delight is from the fact of remembering [literally: recollecting] the previous Buddhas, their wonderful teachings, the various practices of previous Bodhisattvas, as well as the value of the Bodhisattva perfection practices (paramita). Furthermore, the pleasure and joy of realizing that they are no longer bound by the worldly attachments to existence in suffering. They can no longer transgress to lower levels of rebirth, and realize that their new purpose is to be the refuge for help to all sentient beings.

The charity aspect of the first stage is typified by the idea of true giving, in the sense that one gives [offers services of helping others towards the path] freely and do not expect any help from others in return. The helping of others is being done with great aspiration and great compassion for all sentient beings.

As the Bodhisattva continues the development on the path in the first stage, they take on and strengthen 10 practices that will help them along the Mahayana path:

The development of loving kindness and great compassion help with the perfection of giving, even when applied to oneself in giving up attachment to materialistic notions of possession of acquired wealth, fame, and fortune. Those are to be transcended as such, and the Bodhisattva develops the acquisition of transcendental qualities through the study of the Mahayana teachings and practices.

Out of the development of the ten perfections (paramita) that are incorporated as practices in the stages of the Mahayana Bodhisattva path, their perfection of giving (dana paramita) is considered to be excellent at this stage.

The Sutralamkara mentions that this first stage is still endowed with signs (nimitta), because the Bodhisattva still develops qualities that lead up to the full understanding of dependent origination and the true-nature of of all formations being empty of real identification (signs).

The bodhisattva feels great joy on seeing the approach towards Awakening to be one step closer, and the possibility of helping other sentient beings and lead them to Enlightenment.

In the next article, I’ll be discussing The Second Stage of the Mahayana Bodhisattva Path in full detail.