Three Types of Bodhisattvas

Buddhism Is generally divided into two main groups Theravada and Mahayana (a less flattering way to say it is Hinayana or ‘Small Vehicle” or Srvakayana – monastic Ideal, in which the goal is the level of Arhat; and Mahayana or ‘Great Vehicle’) (Mahayana can also be divided into two groups. Sutrayana and Vajrayana).

The defining modality of practice in Mahayana Buddhism is the Bodhisattva Ideal. Bodhisattva literally means ‘Enlightening Being’. Generally speaking, a Bodhisattva is one who staves off final enlightenment in order to remain within Samsara (Deluded Existence), helping all Sentient Beings within the Six Realms of Existence achieve Liberation. It also implies that there is a broader place for all people, not just the Monastic Community, as implied by the Lesser Vehicle, to achieve the final goal.

Now, the definition of what or who a Bodhisattva is, can be a complicated process to explain. Yet, there is a generalized way of dividing up this category of Practitioners. This method of explanation is divided into three groups:

1. Bodhisattvas of the Vow. That is, those of us that have undertaken the Vow to reach enlightenment for the sake of all sentient beings. Most of us fall under this category.

2. Bodhisattvas who have achieved one of the Ten Bhumis
[See explanation of the Ten Levels].

3. Bodhisattvas as Emanations of Buddhas.

As stated, most of us followers of the Great Vehicle fall under the fist category. We have attended a ceremony, administered and witnessed by a Monk or Lama, acknowledging our motivation to cultivate the Path. We have taken the Vow, but have most likely not yet achieved any permanent state of Awakening. We are working on ourselves, following the Paramitas, the Eight Fold Path, Meditation practices, etc.

The next level is a Bodhisattva who has achieved attainments equal to one or above of the Ten Bhumis.

The word Bhumi means Stage or Ground. The Ten Bhumis are as follows:
(Skt. daśabhūmi; Tib. sa chu) *

1. Pramudita - Perfect Joy/Very Happy Station (Tib. rabtu gawa - rab tu dga’ ba)

2. Vimala - Immaculate/Stainless/Renounce the Defilement Stage (Tib. drima mepa - dri ma med pa)

3. Prabhakari - Luminous/Illuminating/Shines Light Stage (Tib. ö jepa - ‘od byed pa)

4. Arcismati - Radiant/Burning Wisdom/Glowing or Burning Wisdom Stage (Tib. ö tro chen - ‘od ‘phro can)

5. Sudurjaya - Hard to Keep/Hard to Conquer/Very Difficult to be Victorious by Others (Tib. shintu jankawa - shin tu sbyang dka’ ba)

6. Abhimukhi - Clearly Manifest/Appearance Stage (Tib. ngöntu gyurpa - mngon du gyur ba)

7. Duramgama - Far Progressed/Far from the World Journey Stage (Tib. ringtu songwa - ring du song ba)

8. Acala - Immovable/No Moving Stage (Tib. miyowa - mi g.yo ba)

9. Sadhumati - Perfect Intellect/Very Good Wisdom Stage ( Tib. legpe lodrö - legs pa’i blo gros)

10. Dharmamegha - Cloud of Dharma/Dharma Cloud (Tib. chökyi trin - chos kyi sprin)

The Eleventh Bhumi, Universal Radiance, is Buddhahood according to the Sutra system.

So when we talk about the Bodhisattva, or the Path of Mahayana, we should understand the systematic practice each Being undertakes, and the stages through which one achieves the goal.

The primary canonical source for the Bodhisattva Stages is:

Daśabhūmika-sūtra -十地經 (Sutra of the Ten Bhumis) which is the 26th Chapter of the Avatamsaka Sutra. Vasubahandu wrote an important commentary to this sutra entitled: Dashabhumivyakhyana (extant only in Chinese).

There is also a valuable description of the Ten Bhumis and other indispensable teachings concerning the Bodhisattva Path in Gampopa's Jewel Ornament of Liberation.

There are in fact quite a few useful books available for someone practicing as a Bodhisattva. One such title that is very concise, contains not only the basic Vows, but also contains a translation of The Three Heaps Sutra, called The Bodhisattva Confession of Moral Downfalls, in which we undertake to purify our broken vows related to the Bodhisattva Path:

Taking The Bodhisattva Precepts
By Bokar Rinpoche

Another wonderful offering:

The Bodhisattva Vow
By Geshe Sonam Rinchen

There are countless other books that guide along the Stages to Awakening engaging in the Practice of the Bodhisattva.

More later on Bodhisattvas as Emanations of Buddhas

In Mahayana Buddhism, a Bodhisattva has the compassionate determination to aid all beings on their quest for the highest state of development, full enlightenment of a Buddha. This type of motivation is known as Bodhicitta.

Remaining in this world of uncontrolled rebirth (Wheel of Life), this individual has taken the bodhisattva vows not to pass into Parinirvana. Also known in Sanskrit as Paranirvana and in Pali as Paranibbana or (most often) Parinibbana. Paranirvana is the final Nirvana, traditionally understood to be within reach only upon the death of someone who attained the state of Nirvana.

According to the Mahayana tradition of Buddhism, on his/her way to becoming a Buddha, the bodhisattva proceeds through ten (sometimes fourteen) grounds or bhumi.

Before a bodhisattva arrives at the first ground, he or she first must travel the first two of the five paths (marked also with the syllables from the Heart Sutra that represents each path):

the path of accumulation (gate)

the path of preparation (gate).

The ten grounds of the bodhisattva then can be grouped into the next three paths

Bhumi 1 the path of insight (paragate)

Bhumi 2-7 the path of meditation (parasamgate)

Bhumi 8-10 the path of no more learning (Bodhi Svaha)

[QUOTE SOURCE]