Bhumi (Budismo)

No budismo , Bhūmi ( sânscrito : भूमि

'fundação', chinês : 地 'base') é o 32º e
33º lugar (10º e 11º na contagem
simples) no processo de saída do
despertar Mahayana . Cada estágio
representa um nível de realização nesse
caso e serve de base para o próximo.
Cada nível marca um avanço definitivo
no treinamento que é acompanhado por
poder e sabedoria progressivamente
maiores. Os monges budistas que
chegaram a Bhūmi foram originalmente
chamados de śrāvakas , em oposição ao
bramanismo . Śakro devānām e
Trāyastriṃśa são chamados juntos de
"Bhūmi nivāsin".

Os dez estágios do bodhisattva também

são chamados de vihara ('morada'). [1]

Dez bhūmis do
Daśabhūmika Sūtra
O Daśabhūmika Sūtra refere-se aos
seguintes dez bhūmis. [2]

1. O primeiro bhūmi, o Muito Alegre.

(sânsc. pramuditā ), em que alguém
 se regozija ao perceber um aspecto
parcial da verdade;
2. O segundo bhūmi, o Inoxidável.
(sânsc. vimalā ), em que a pessoa
está livre de toda contaminação;
3. O terceiro bhūmi, o Criador da Luz.
(sânscrito prabhākarī ), em que se
irradia a luz da sabedoria;
4. O quarto bhūmi, o Intelecto
Radiante. (sânsc. arciṣmatī ), em
que a chama radiante da sabedoria
queima os desejos terrenos;
5. O quinto bhūmi, o Difícil de Dominar.
(Sânsc. sudurjayā ), em que se
supera as ilusões da escuridão, ou
 ignorância como o Caminho do
Meio ;
6. O sexto bhūmi, o Manifesto. (sânsc.
abhimukhī ) em que a sabedoria
suprema começa a se manifestar;
7. O sétimo bhūmi, o que desapareceu.
(sânsc. dūraṃgamā ), em que
alguém se eleva acima dos estados
dos Dois veículos ;
8. O oitavo bhūmi, o Imóvel. (sânscrito
acalā ), no qual a pessoa
permanece firmemente na verdade
do Caminho do Meio e não pode ser
perturbada por nada;
9. O nono bhūmi, a Boa Inteligência.
(sânsc. sādhumatī ), em que se
 prega a Lei livremente e sem
restrições;
10. 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.[3][4] 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.[5]
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."[6]

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).

The third bhūmi, the Light-Maker

Tsong Khapa states that the third bhūmi

is called the "Light-Maker" because when
it is attained "the fire of wisdom burning
all the fuel of objects of knowledge
arises along with a light which by nature
is able to extinguish all elaborations of
duality during meditative equipoise."[7]
Bodhisattvas on this level cultivate the
perfection of patience. Their equanimity
becomes so profound that
 even if someone...cuts from the
body of this bodhisattva not
just flesh but also bone, not in
large sections but bit by bit, not
continually but pausing in
between, and not finishing in a
short time but cutting over a
long period, the bodhisattva
would not get angry at the
mutilator.[8]

The Bodhisattva realizes that his

tormentor is motivated by afflicted
thoughts and is sowing seeds of his own
future suffering. As a result, the
bodhisattva feels not anger, but a deep
sadness and compassion for this cruel
person, who is unaware of the operations
of karma. Trainees on the third level
overcome all tendencies toward anger,
and never react with hatred (or even
annoyance) to any harmful acts or words.
Rather, their equanimity remains
constant, and all sentient beings are
viewed with love and compassion:

All anger and resentment rebound on the

person who generates them, and they do
nothing to eliminate harms that one has
already experienced. They are
counterproductive in that they destroy
one's peace of mind and lead to
unfavorable future situations. There is
nothing to be gained through anger and
resentment, revenge does nothing to
change the past, and so the bodhisattva
avoids them.

Bodhisattvas on this level also train in the

four form meditations, the four formless
meditations, and the four
immeasurables, and the higher
knowledges.

The fourth bhūmi, the Radiant

Intellect

On the fourth level, the "Radiant Intellect",

bodhisattvas cultivate the perfection of
effort and eliminate afflictions. According
to Wonch'uk, this level is so named
because fourth bhumi bodhisattvas
"constantly emit the radiance of exalted
wisdom." He also cites Maitreya's
Ornament for the Mahayana Sutras, which
explains that bodhisattvas on this level
burn up the afflictive obstructions and
the obstructions to omniscience with the
radiance of their wisdom.[9] They enter
into progressively deeper meditative
absorptions and attain a powerful mental
pliancy as a result. This eliminates
laziness and increases their ability to
practice meditation for extended periods
of time. They destroy deeply rooted
afflictions and cultivate the thirty-seven
factors of awakening.
Through training in these thirty-seven
practices, bodhisattvas develop great
skill in meditative absorptions and
cultivate wisdom, while weakening the
artificial and innate conceptions of true
existence.

The fifth bhūmi, Difficult to Master

The fifth level is called the "Difficult to

Master" because it involves practices
that are so arduous and require a great
deal of effort to perfect. It is also called
the "Difficult to Overcome" because when
one has completed the training of this
level one has profound wisdom and
insight that are difficult to surpass or
undermine. According to Nāgārjuna,

The fifth is called the Extremely

Difficult to Overcome
Since all evil ones find it
extremely hard to conquer him;
He becomes skilled in knowing
the subtle
Meanings of the noble truths
and so forth.[10]

Bodhisattvas on this level cultivate the

perfection of samadhi. They develop
strong powers of meditative stabilization
and overcome tendencies toward
distraction. They achieve mental one-
pointedness and they perfect calm
abiding. They also fully penetrate the
meanings of the Four Noble Truths and
the two truths (conventional truths and
ultimate truths) and perceive all
phenomena as empty, transient and
prone to suffering.

The sixth bhūmi, the Manifest

The sixth level is called the "Manifest"

because the bodhisattva clearly
perceives the workings of dependent
arising and directly understands "the
signless" (Mtshan ma med pa, Tibetan.
Animitta, Sanskrit). The signless refers to
the fact that phenomena seem to
possess their apparent qualities by way
of their own nature, but when one
examines this appearance one realizes
that all qualities are merely mentally
imputed and not a part of the nature of
the objects they appear to characterize.

As a result of these understandings

bodhisattvas manifest meditative
wisdom and avoid attachment to either
cyclic existence or nirvana.[11] Having
overcome all attachments, bodhisattvas
on this level can attain nirvana, but
because of the force of the mind of
awakening they decide to remain in the
world in order to benefit other sentient
beings. They cultivate the Perfection of
Wisdom, through which they perceive all
phenomena as lacking inherent
existence, as being like dreams, illusions,
reflections, or magically created objects.
All notions of "I" and "other" are
transcended, along with conceptions of
"inherent existence" and "inherent
nonexistence." These sixth-level
bodhisattvas abide in contemplation of
suchness, with minds that are
undisturbed by false ideas.

The seventh bhūmi, the Gone Afar

Bodhisattvas on the seventh level

develop the ability to contemplate
signlessness uninterruptedly and enter
into advanced meditative absorptions for
extended periods of time, thus passing
beyond both the mundane and
supramundane paths of śrāvakas and
Pratyekabuddhas (Hearers and solitary
realizers). For this reason, this level is
called the "Gone Afar."[12] According to
Nāgārjuna,

The seventh is the Gone Afar

because
The number of his qualities has
increased,
Moment by moment he can
 enter
The equipoise of cessation,[13]

On this level bodhisattvas perfect their

skill in means of meditation and practice
(Thabs la mkhas pa, Tibetan; Upaya-
Kausalya, Sanskrit), which is their ability
to cleverly adapt their teaching tactics to
the individual proclivities and needs of
their audiences. They also develop the
ability to know the thoughts of others,
and in every moment are able to practice
all the perfections. All thoughts and
actions are free from afflictions, and they
constantly act spontaneously and
effectively for the benefit of others.
The eighth bhūmi, the Immovable

The eighth level is called the "Immovable"

because bodhisattvas overcome all
afflictions regarding signs and their
minds are always completely absorbed in
the dharma. At this level, a bodhisattva
has achieved nirvana. According to
Nāgārjuna,

The eighth is the Immovable,

the youthful stage,
Through nonconceptuality he
is immovable;
And the spheres of his body,
 speech and mind's
Activities are inconceivable.[13]

Because they are fully acquainted with

signlessness, their minds are not moved
by ideas of signs. Eighth Bhumi
bodhisattvas are said to be "irreversible",
because there is no longer any possibility
that they might waver on the path or
backslide. They are destined for full
buddhahood, and there are no longer any
inclinations to seek a personal nirvana.
They cultivate the "perfection of
aspiration", which means that they
undertake to fulfill various vows, due to
which they accumulate the causes of
further virtues.[14] Although they resolve
to work for the benefit of others and they
pervade the universe with feelings of
friendliness toward all sentient beings,
these bodhisattvas have transcended any
tendency to misunderstand anatta.

Their understanding of emptiness is so

complete that it overturns innate
delusions, and reality appears in a
completely new light. They enter into
meditation on emptiness with little effort.
Bodhisattvas on this level are compared
to people who have awakened from
dreams, and all their perceptions are
influenced by this new awareness. They
attain the meditative state called
"forbearance regarding non-arisen
phenomena", due to which they no longer
think in terms of inherent causes or
inherent causelessness. They also
develop the ability to manifest in various
forms in order to instruct others.
Compassion and skillful means are
automatic and spontaneous. There is no
need to plan or contemplate how best to
benefit others, since bodhisattvas on the
eighth level automatically react correctly
to every situation.

The ninth bhūmi, the Good

Intelligence

From this point on, bodhisattvas move

quickly toward awakening. Before this
stage, progress was comparatively slow,
like that of a boat being towed through a
harbour. On the eighth through tenth
bhumi, however, bodhisattvas make huge
strides toward buddhahood, like a ship
that reaches the ocean and unfurls its
sails. On the ninth level, they fully
understand the three vehicles - hearers,
solitary realizers, and bodhisattvas - and
perfect the ability to teach the doctrine.
According to the Sutra Explaining the
Thought,

Because of attaining
faultlessness and very
extensive intelligence in terms
of mastery of teaching the
 doctrine in all aspects, the
ninth level is called the "Good
Intelligence."[15]

Ninth bhūmi bodhisattvas also acquire

the "four analytical knowledges"-of
fundamental concepts, meaning,
grammar, and exposition. Due to this,
they develop wondrous eloquence and
skill in presenting doctrinal teachings.
Their intelligence surpasses that of all
humans and gods, and they comprehend
all names, words, meanings, and
languages. They can understand any
question from any being. They also have
the ability to answer them with a single
sound, which is understood by each
being according to its capacities. On this
level they also cultivate the perfection of
virya, which means that because of the
strength of their mastery of the four
analytical knowledges and their
meditation they are able to develop
paramitas energetically and to practice
them continually without becoming
fatigued.[16]

The tenth bhūmi, the Cloud of

Dharma

On the tenth bhūmi, bodhisattvas

overcome the subtlest traces of the
afflictions. Like a cloud that pours rain on
the earth, these bodhisattvas spread the
dharma in all directions, and each
sentient being absorbs what it needs in
order to grow spiritually. Thus Nāgārjuna
states that

The tenth is the Cloud of

Dharma because
The rain of excellent doctrine
falls,
The Bodhisattva is consecrated
With light by the Buddhas.[17]

At this stage bodhisattvas enter into

progressively deeper meditative
absorptions and develop limitless
powers with regard to magical formulas.
They cultivate the perfection of exalted
wisdom, which, according to Asaṅga,
enables them to increase their exalted
wisdom. This in turn strengthens the
other perfections. As a result, they
become established in the joy of the
doctrine.[18]

They acquire perfect bodies, and their

minds are cleansed of the subtlest traces
of the afflictions. They manifest in
limitless forms for the benefit of others
and transcend the ordinary laws of time
and space. They are able to place entire
world systems in a single pore, without
diminishing them or increasing the size
of the pore. When they do this, the beings
inhabiting the worlds feel no discomfort,
and only those who are advanced
bodhisattvas even notice.

Bodhisattvas on this level receive a form

of empowerment from innumerable
buddhas. This is called "great rays of
light", because the radiance of these
bodhisattvas shines in all directions. This
empowerment helps them in removing
the remaining obstructions to
omniscience and gives them added
confidence and strength. At the final
moment of this stage they enter into a
meditative state called the "vajralike
meditative stabilization", in which the
subtlest remaining obstacles to
buddhahood are overcome. They arise
from this concentration as Buddhas.

Seis bhūmis no
Yogacārabhūmi
O compêndio Yogacara de práxis iogue, o
Yogācārabhūmi , contém uma subseção
sobre o caminho do bodhisattva (o
Bodhisattvabhūmi ), que lista seis
bhūmis: [19]

1. O bhūmi da prática com

determinação
(adhimukticaryābhūmi, shèngjiě
 xíng dì 勝解行地, mos pas spyod pa'i
sa),
2. O bhūmi da convicção pura e
exaltada (śuddhādhyāśayabhūmi,
jìng shèngyìyào dì 淨勝意樂地, lhag
pa'i bsam pa dag pa'i sa),
3. O bhūmi das práticas de realização
(caryāpratipattibhūmi, xíng
zhèngxíng dì 行正行地, spyod la 'jug
pa'i sa),
4. O bhūmi da certeza (niyatabhūmi,
duò juédìng dì 墮決定 地, nges par
gyur pa'i sa),
5. O bhūmi de praticar com certeza
(niyatacaryābhūmi, juédìng xíng
 zhèngxíng dì 決定行正行地, nges
pa'i spyod pa'i sa)
6. O bhūmi de alcançar a perfeição
(niṣṭhāgamanabhūmi, dào jiūjìng dì
到究竟地, mthar bandido par 'gyur
ba'i sa).

Cinco Caminhos
Os bhūmis são frequentemente
categorizados ou fundidos no esquema
separado dos "cinco caminhos". As
ideias principais deste esquema foram
herdadas por Yogacara dos textos
Sarvāstivāda Vaibhāṣika Abhidharma ,
bem como do Abhidharmakośakārikā
(AKBh) de Vasubadhu . [20] Este esquema
continua a ser desenvolvido em textos
Yogacara como o Mahāyānasaṃgraha
(MS) de Asanga , onde é dada uma
explicação mais Mahayanista e se torna
vinculado ao caminho do bodhisattva e
aos bhūmis. [20]

Os Cinco Caminhos ( pañcamārga , Wylie

Tibetan lam lnga ), são: [21] [22]

1. Mokṣa - bhāgīya (O estado que leva

à liberação) ou Saṃbhāra-mārga
(caminho de acumulação, tshogs
lam ). De acordo com o AKBh de
Vasubandhu, neste caminho,
pratica-se a moralidade e o
contentamento, aprende-se e
reflete-se sobre o ensinamento,
mantém-se livre de pensamentos
 prejudiciais e pratica-se os quatro
fundamentos da atenção plena . Na
tradição tibetana, diz-se que as
pessoas no caminho possuem um
forte desejo de superar o
sofrimento, seja o seu próprio ou o
dos outros, e de renunciar à vida
mundana.
2. Nirveda-bhāgīya (O estado que leva
à penetração) ou Prayoga-mārga (O
caminho da preparação , sbyor lam
). Segundo o AKBh, nesta etapa
observam-se as quatro nobres
verdades em termos de seus
dezesseis aspectos. Na tradição
tibetana, este caminho ocorre
quando se começa a praticar a
 meditação e se adquire
conhecimento analítico do vazio .
3. Darśana -mārga (O caminho da
visão ou do insight,mthong lam). De
acordo com o AKBh, neste caminho
continua-se a observar as quatro
nobres verdades até que se perceba
e abandone oitenta e oito aflições
(kleshas). No MS de Asanga, este
estágio é quando se percebe que
todas as coisas são meras
apresentações mentais ( vijñapti
matra ), o que leva à primeira
instância da rotação da base
(āśraya-parāvṛtti). Na tradição
tibetana, é quando se pratica
 samatha e se percebeo
vaziodiretamente.
4. Bhāvanā -mārga , (O caminho do
cultivo,sgom lam). De acordo com o
AKBh, nesta fase continua-se a
praticar e abandonam-se mais
10kleshas. No MS, pratica-se neste
estágio aplicando os antídotos
(pratipakṣa) a todas as obstruções
(sarvā varaṇa) e continua o
processo de rotação da base
(āśraya-parāvṛtti).
5. Aśaikṣā-mārga (O caminho do não
mais aprendizado ou consumação ,
mi slob pa'i lam ou thar phyin pa'i
lam ) também conhecido como
 Niṣṭhā-mārga (no MS). As pessoas
neste caminho libertaram-se
completamente de todas as
obstruções e aflições e são,
portanto, aperfeiçoadas ou
realizadas ( niṣṭhā ). De acordo com
o MS, alcançamos os corpos de um
Buda.

Como parte do caminho do

Bodhisattva

A passagem pelos terrenos e caminhos

começa com Bodhicitta , o desejo de
libertar todos os seres sencientes. A
Bodhicitta Aspirante torna-se Bodhicitta
Engajante mediante o compromisso real
com os votos do Bodhisattva . Com
estes passos, o praticante se torna um
Bodhisattva e entra nos caminhos. [23]

Antes de atingir os dez fundamentos, o

bodhisattva percorre os dois primeiros
dos cinco caminhos Mahayana :

1. O caminho da acumulação
2. O caminho da preparação

Os dez fundamentos do bodhisattva

estão agrupados nos três caminhos
subsequentes:

1. Bhūmi 1: O caminho da visão

2. Bhūmi 2-7: O caminho da meditação
3. Bhūmi 8-10: O caminho sem mais
aprendizado
No Budismo Hua-yen existem cerca de
40 estágios anteriores antes do primeiro
bhumi:

10 religiões
10 moradas
10 práticas
10 transferências de mérito

No Budismo Tientai , o praticante do

chamado "ensinamento perfeito" é igual
em realização aos arhats apenas pela 4ª
fé.

A literatura Mahayana frequentemente

apresenta uma enumeração de "duas
obstruções" (Wylie: sgrib gnyis ):
 1. As "obstruções de emoções
ilusórias" (sânscrito: kleśa-varaṇa ,
Wylie: nyon-mongs-pa'i sgrib-ma )
2. As "obstruções ao conhecimento"
(sânscrito: jñeyāvaraṇa , Wylie: shes-
bya'i sgrib-ma ). [24]

A obstrução das emoções ilusórias é

superada quando se alcança o caminho
da visão, e as obstruções ao
conhecimento são superadas ao longo
do caminho da meditação. Esta não é
uma afirmação acordada por todas as
escolas budistas, por exemplo, o Kihwa
do coreano Son afirma que as
obstruções ao conhecimento são
superadas pelo 10º bhumi.
Bhumi adicional
Várias linhagens Vajrayana do tantra
reconhecem bhumis após o 10º bhumi.
[25]

Dentro das escolas de tantra Dzogchen e

Mahamudra , existem treze ou dezesseis
bhumis, dependendo da linhagem.

Um sistema de Dzogchen/Mahamudra
apresenta treze bhumis:

décimo primeiro bhumi da Luz

Universal [26] [27]
décimo segundo bhumi do Lótus do
Desapego [28] [29] [27]
 décimo terceiro bhumi do Titular Vajra.
[28] [29] [27]

Outro sistema do Dzogchen apresenta

dezesseis bhumis:

décimo primeiro bhumi da

Radiância/Luz Universal
décimo segundo bhumi do Lótus do
Desapego [30]
décimo terceiro bhumi das Reuniões
de Sílabas Rotativas [31]
décimo quarto bhumi do Grande
Samadhi
décimo quinto bhumi do Titular Vajra
décimo sexto bhumi da Sabedoria
Insuperável [32]
Veja também
Caminhos Budistas para a Libertação

Referências
1. Takeuchi Yoshinori (editor).
Espiritualidade Budista: Indiana, Sudeste
Asiático, Tibetana e Chinesa Antiga,
página 164

2. Comitê de Tradução Sutra dos Estados

Unidos e Canadá (1998). Glossário do
Budismo do Buscador (https://web.archiv
e.org/web/20130430021312/http://www.
buddhanet.net/pdf_file/budglossary.pdf)
, Taipei: O Corpo Corporativo da Buddha
Educational Foundation/Buddha Dharma
Education Association Inc., 2ª ed. pp.759-
760
3. Esta explicação é dada pelo estudioso
coreano Wonch'uk em seu Comentário
sobre o Sutra Explicando o Pensamento
(Arya-gambhīra-saṃdhinirmocana-sūtra-
ṭīkā; 'Phags pa dgongs pa zab mo nges
par 'grel pa'i mdo'i rgya cher 'grel pa; Delhi:
Delhi Karmapae Choedhey, Gyalwae
Sungrab Partun Khang, 1985, mdo 'grel,
vol. thi [119], p. 523.3)

4. Veja também Precious Garland de

Nargajuna ( Ratnāvalī ; tr. Hopkins (1974)
), versículo 441.

5. Hopkins (1985) , pp.

6. Hopkins (1985) , pp.
7. Hopkins (1985) , pág. 204
8. Hopkins (1985) , pág. 206
9. Wongch'uk, vol. isto [119], p. 527,5.
10. Hopkins (1974) , pág. 85
11. Esta explicação é dada por Wonch'uk (vol.
thi [119], p. 531.1, cuja fonte é o Sutra dos
Dez Bhumis

12. Esta explicação é dada por Wonch'uk (vol.

thi [119], p. 532.6), com base em um
comentário sobre o Sutra dos Dez Bhumis
, mas ele não fornece esse título exato.

13. (Hopkins 1974, p. 86

14. Esta explicação é encontrada no
Compêndio do Mahayana , p. 208.

15. Sutra explicando o pensamento , p. 116.3.

16. Veja Lamotte (1973) , p. 208
17. Hopkins (1974) , pág. 87
18. Lamotte (1973) , pp.
19. Ulrich Timme Kragh (editor), A Fundação
para Praticantes de Yoga : O Tratado
Budista Yogācārabhūmi e sua Adaptação
na Índia, Leste Asiático e Tibete, Volume 1
Universidade de Harvard, Departamento
de Estudos do Sul da Ásia, 2013, pp.

20. Watanabe, Chikafumi (2000),Um Estudo

de Mahayanasamgraha III: A Relação
entre Teorias Práticas e Teorias
Filosóficas.” Ph.D. dissertação,
Universidade de Calgary, pp.

21. Losangsamten, Introdução ao Caminho

Budista (http://www.losangsamten.com/fi
les/04_intro_buddhist_path_5_paths.pdf)

22. Watanabe, Chikafumi, Um Estudo de

Mahayanasamgraha III: A Relação de
Teorias Práticas e Teorias Filosóficas ,
2000, pp.
23. Gyatso (2003) , pp. (https://books.google.
com/books?id=pHrATkNDRtkC&pg=PA53
6)

24. Dorje, Jikdrel Yeshe ( Dudjom Rinpoche ,

autor), traduzido e editado: Gyurme Dorje
e Matthew Kapstein (1991). A Escola
Nyingma do Budismo Tibetano: Seus
Fundamentos e História . Boston, EUA:
Publicações de Sabedoria. ISBN 0-86171-
199-8 , pág. 107 (Enumerações).

25. 九乘次第论集 附录 四部宗义要略 (http://

www.fjdh.cn/wumin/2013/04/165725224
642.html) Arquivado (https://web.archiv
e.org/web/20150415052512/http://www.f
jdh.cn/wumin/2013/04/165725224642.ht
ml) em 15 de abril de 2015, na Wayback
Machine

26. Rangdrol (2009) , pág. 65.

 27. (2020), p. 359.
28. (2009), p. 66.
29. Norbu (2009), p. 114.
30. & Dilgo Khyentse (2017) , pág. 546.
31. Lingpa (2017) , pág. 186.
32. Padmasambhava (2004) , pág. 193.

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