In Buddhism, Bhūmi (Sanskrit: भूमि 'foundation', Chinese: 地 'ground' ) is the 32nd and 33rd place (10th and 11th in simple count) on the outgoing's process of Mahayana awakening. Each stage represents a level of attainment in that case, and serves as a basis for the next one. Each level marks a definite advancement in one's training that is accompanied by progressively greater power and wisdom. Buddhist monks who arrived at Bhūmi were originally called śrāvakas, in opposition to Brahminism. Śakro devānām and Trāyastriṃśa are together called "Bhūmi nivāsin".
The ten bodhisattva stages are also called vihara ('dwelling').
Ten bhūmis of the Daśabhūmika Sūtra
The Daśabhūmika Sūtra refers to the following ten bhūmis.
The first bhūmi, the Very Joyous. (Skt. pramuditā), in which one rejoices at realizing a partial aspect of the truth; The second bhūmi, the Stainless. (Skt. vimalā), in which one is free from all defilement; The third bhūmi, the Light-Maker. (Skt. prabhākarī), in which one radiates the light of wisdom; The fourth bhūmi, the Radiant Intellect. (Skt. arciṣmatī), in which the radiant flame of wisdom burns away earthly desires; The fifth bhūmi, the Difficult to Master. (Skt. sudurjayā), in which one surmounts the illusions of darkness, or ignorance as the Middle Way; The sixth bhūmi, the Manifest. (Skt. abhimukhī) in which supreme wisdom begins to manifest; The seventh bhūmi, the Gone Afar. (Skt. dūraṃgamā), in which one rises above the states of the Two vehicles; The eighth bhūmi, the Immovable. (Skt. acalā), in which one dwells firmly in the truth of the Middle Way and cannot be perturbed by anything; The ninth bhūmi, the Good Intelligence. (Skt. sādhumatī), in which one preaches the Law freely and without restriction; The tenth bhūmi, the Cloud of Doctrine. (Skt. dharmameghā), in which one benefits all sentient beings with the Law (Dharma), just as a cloud sends down rain impartially on all things.
The first bhūmi, the Very Joyous
The First bhūmi, called "Very Joyous", is attained with the first direct perception of emptiness (Sunyata) and is simultaneous with entry into the third of the five paths to awakening, the path of seeing. It is called "very joyous" because the bodhisattva works at the perfections of generosity and develops the ability to give away everything without regret and with no thought of praise or reward (for themselves). All phenomena are viewed as empty and as subject to decay, suffering, and death, and so bodhisattvas lose all attachment to them. According to Tsong Khapa, first level bodhisattvas directly understand that persons do not exist by way of their own nature. Due to this, they overcome the false idea that the five aggregates constitute a truly existent person. They also eliminate predispositions toward corrupted ethics so completely that they will not arise again.
Despite having directly and correctly perceived emptiness, bodhisattvas on the first level are primarily motivated by faith. They train in ethics in order to cleanse their minds of negativity and so they prepare themselves for the cultivation of mundane meditative absorption that comes on the second level.
The second bhūmi, the Stainless
Bodhisattvas on the second level, the "Stainless", perfect ethics and overcome all tendencies towards engagement in negative actions. Their control becomes so complete that even in dreams they have no immoral thoughts. According to Tsong Khapa for such a bodhisattva, "on all occasions of waking and dreaming his movements or activities of body, speech and mind are pure of even subtle infractions...he fulfills the three paths of virtuous actions-abandoning killing, stealing, and sexual misconduct-with his body; the middle four-abandons lying, divisive talk, harsh speech, and senseless chatter-with his speech; and the last three-abandoning covetousness, harmful intent, and wrong views-with his mind. Not only does he refrain from what is prohibited but he also fulfills all the positive achievements related to proper ethics."
And according to Nāgārjuna, The second is called the Stainless Because all ten [virtuous] actions Of body, speech, and mind are stainless And they naturally abide in those [deeds of ethics]. Through the maturation of those [good qualities] The perfection of ethics becomes supreme. They become Universal Monarchs helping beings, Masters of the glorious four continents and of the seven precious objects.
Because of this, the bodhisattva's mind becomes purified and equanimous, which is a prerequisite for training in the four rūpadhyānas ("form" meditative absorptions i.e. those correlated with the form realm) and the four arūpadhyānas (formless absorptions).