The Two Preliminary Stages

Part 1

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 living beings—when compared to the Arahant idea 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 article, 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 are important to be explained.

In this article, I’ll be discussing these two preliminary stages prior to the 10 stages of the Mahayana Bodhisattva Path.

The two preliminary stages

The difficult challenge for an adept in Mahayana is the completion of the pre-conditions required to pass from the state of an ordinary common person of the world to that of an initiate, a person who has the prerequisites and ability to eventually attain the highest good. In the Mahayana, one is required to develop Bodhicitta before being allowed to begin the practices of 10 stages.

The two preliminary stages can be found very in the Perfection of Wisdom (prajnaparamita) sutras and other Mahayana texts. They mention that it is required to perform meritorious acts, to serve previous Buddhas, and that one is to have many spiritual guides. Another text, the Sutralankara points out the importance of developing aspiration (adhimukti) through many lives, to accumulate merit, to complete following the Bodhisattva rules of discipline, to acquire wisdom by learning the Mahayana sutras, and benefit from the teachings of the Buddha.

The preliminary stage of the future Bodhisattva consists of the practices of aspiration to become a Bodhisattva. One is a future Bodhisattva because of not having developed Bodhicitta. One aspires to become a Buddha by following the Mahayana teachings. After hearing the Mahayana teachings, one has initial thoughts about becoming a Buddha, but unless this is cultivated in more detail and when it is permanently in one’s mind, one is not yet possessing Bodhicitta.

The Mahayana text that has two preliminary stages is called the Bodhisattvabhumi. The stages are called Gotravihara and Adhimukticarya-vihara. These two define the required qualities.

The first pre-stage of Gotravihara is explained as a person who belongs to the noble class and has the qualities, high aims, and good dharmas of a Bodhisattva. These are clearly visible in his actions. The person performs wholesome actions without requiring persuasion, possesses the seeds of Buddha-dharmas and is incapable of committing unwholesome actions. This pre-stage is considered the essential starting point on the Mahayana path.

The second pre-stage of Adhimukticarya-vihara is the name given to the first attempts of a Bodhisattva to develop noble aspiration. The bodhisattva practices the teachings to a certain extent, but is not yet able to permanently retain the teachings. More explanations are given about what this pre-stage includes:

• Puts in effort for the good of all beings
• Has confidence in the truth of the Buddha’s teachings
• Has limited knowledge derived through hearing and reflection
• Follows the bodhisattva-path with some difficulty but has perseverance
• Still seeks his own happiness at times, although after reflection seeks the happiness of others as well
• Often notices one’s own shortcomings but does not have the sufficient ability to correct them
• Enjoys the Bodhisattva-dharmas teachings

The idea of the preparatory states is that it is a preparatory and testing phase to see who possesses the good qualities to become part of the lineage of the Buddhas.

The Dasa Bhumika Sutra also provides some detail of the pre-bodhisattva stages, which are different from the account of the previously mentioned Bodhisattvabhumi. Some of additional explanations are:

The pre-Bodhisattva develop aspiration after accumulating enough merit, following the Mahayana practices, venerating many Buddhas, possessing wholesome and great intention and aspiration, and having great compassion for all sentient beings.

Saving all sentient beings from suffering.

It is by the development of Bodhicitta that a person rids oneself of the worldly ordinary state of being and becomes an noble person. Bodhicitta is vital as an aspiration to become a Buddha and to acquire the necessary qualities and powers of a Buddha.

The Bodhicaryavatara sutra text clarifies two types of bodhicitta: Bodhipranidhicitta and Bodhiprasthana-citta.

The first is an aspiration to become a Buddha for saving sentient beings from suffering without attending to the higher aspiration of attainments of virtue and wisdom.

The second refers to the determination to strictly follow the Bodhisattva disciplines and to strive for the acquisition of merit.

In the next article, I’ll be giving a brief overview of the 10 stages of the Mahayana Bodhisattva Path.

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