The Gift of Mahayana

 

The Gift of Mahayana

To me the Bodhisattva Vows are really the dividing line between complete and incomplete dharma. We all need a firm basis* but there is so much more** to our minds and what is possible for us. On the level of words the teachings of the small and great vehicles sound the same but in energy the difference is vast. It is plain wrong when theravadins equate the way they see the buddhanature with the way mahayanis see it. Sometimes even mahayanis say the same thing but saying so they only reveal their lack of understanding.

*1-6 bhumis, hinayana/theravada terrain

**7-13 bhumis, mahayana and vajrayana terrain

The vow to be voluntarily reborn endlessly and to continue bodhisattvic activities life after life to help beings out of samsara, is not an artificial vow, something artificially imposed or a peculiar metaphysical belief. Not at all. The Bodhisattva Vows are based on how the greater subtle body that connects all life is built.

All beings are connected via the subtle system of countless subtle channels. You can see it if you meditate a lot and take a look. You can actually see countless thin threads made of light that connect all the people you know and have met, as well as animals and places. You have such connections from this life and countless past lives. You alone have millions of connections and each individual has the same. That's how the greater subtle body is built and where vowing to save all beings comes from. But if one's knowledge of the greater subtle body is insufficient and one doesn't see the point of making a commitment to that vow, is to ignore large part what is possible to us.

To focus on one's own liberation, to merely wish well, to pass blessings and to teach people how to practice shamatha and vipashyana of course accumulates good karma and merit but without the willingness to go to hells and awful places to help and liberate beings, to do whatever is needed, it's still basically a self-centered endeavor, a holiday of sorts. The heart and energy of a bodhisattva cannot be replaced with anything else.

There is a reason why masters of the past spoke of two (or three) different vehicles. They didn't do so to make themselves look better or wiser than those of the lesser vehicle but out of compassion because they actually cared. I also speak of this because I care but people don't see it that way. To point out that there is much more to go is a massive favour but people take it the wrong way, missing the fact that mahayana and vajrayana masters speak about the potential of all people, not just the potential they or people of their sect have.

My advice to hinayanis is to test the energy of the Bodhisattva Vows. Sit and calm down, and then recite the four great vows. See what happens in your subtle body, especially in the aura outside your body. That's where the higher bhumis, 7-10 are, that are not accessed at all with hinayana practice.

To mahayanis I suggest the opposite. You're used to opening and stretching the aura open, so do the opposite: just focus on our own liberation and express it through a prayer. "I want to attain liberation". For this experiment, forget your Bodhisattva Vows and just focus on your own freedom. Do it a number of times and feel the energy of that. It feels like being locked inside a cage. It feels like that because the subtle body is split in half and you only feel the insides of the body*.

*bhumis 1-6

What I have said here might be unpleasant for many to hear but I have given instructions for you to test and verify the underlying principles yourself so that your knowledge will be based on direct experience, rather than books, sayings or dictated by your own karma from past lives. If you hate me and say that this guy is a fraud who teaches outrageous nonsense against the true dharma, that's OK with me. By speaking out I have merely delivered the message that the buddha within you wants you to hear. If you wish to fight it, go ahead but sooner or later there will be a time when you become disillusioned by lesser paths and realize the gift of mahayana which is the gift of your own true being. In the end, we both win.

Bodhisattva Vows

I vow to liberate all sentient beings.

I vow to end all self-based confusion.

I vow to exercise the dharma that frees.

I vow to attain the great perfection.

Many blessings,

-Amrita Baba, 22 Jan 23

Vows of the Purehearted Being

 

Vows of the Purehearted Being

If, after I attain buddhahood, I fail to bring sentients beings to buddhahood, may I not attain buddhahood.

If, after I attain buddhahood, I fail to teach the dharma of liberation to sentients beings, may I not attain buddhahood.

If, after I attain buddhahood, I fail to bring sentients beings from samsara to nirvana, may I not attain buddhahood.

If, after I attain buddhahood, I fail to offer a place of rest to sentients beings, may I not attain buddhahood.

If, after I attain buddhahood, I fail to be like a mother to all sentients beings, may I not attain buddhahood.

Namo Yeshe Tsogyal Ma,

Kim Katami, 30.9.2020

Pemako Buddhism

www.pemakobuddhism.com

Become a monthly supporter or make a single donation here: https://www.pemakobuddhism.com/34566

Sailing the Seas of Samsara

Sailing the Seas of Samsara

Hi all!

I hope you're all doing fine and practicing well during this time of global hardship. Coronavirus has taken us all by surprise but really there is nothing new in it as a samsaric occurrence. It is good time to contemplate transitoriness of life and to re-kindle our motivation for mahayana buddhist practice. Hardships like this can be great catalysators for dharma practice because when samsara becomes concrete, veils of illusion drop like drops of water from ducks feathers. The good in hardship like this is that our lazyness, distractedness and nonsensical excuses disappear like mist in the sun. So, please do make use of the opportunity and think about these occurrences in the light of dharma. Without dharma, we'd all be drowning. With dharma we can keep our noses above the water and learn to swim.

When we feel and take into our hearts the confusion and disorientation of people and all beings (really palpable these days!), we become bodhisattvas and things start going click in our mind. Layer after layer, click, click, click, calcified views of our self and existence burst open. That's the bhumis opening and perfecting, indications of correct practice, the ultimate medicine in action. So, please remember that the vow, literally, the *vow* of a mahayana bodhisattva is to personally "I vow to liberate, all sentient beings". Without deeply feeling this motivation, one will not attain the mahayana path to buddhahood and is not likely to have indications of correct practice either. When the course of a boat is right, it is easy to go ahead and sail the seas but if the course is wrong, sailing becomes difficult and you just keep hitting the reef. Bodhisattvas, even though they take a serious and compelling vow, travel with light feet. Bodhisattvas learn to sing and dance on the fields of fire and turmoil. 

 

This world of human beings and animals, by definition, is a samsaric realm. There is never a time when all beings on this planet do not have a need for support. However, during times like this this need is even greater. People are drowning in this ocean of suffering, scared and confused, and yet so many do not have the ripeness and fortunate karma to meet with dharma in one form or the other. But again, our own contemplation, developing of compassion - bodhicitta - and dedicating merits of our practice for all beings is what increases readiness for others. The more we feel the vow of a bodhisattva, the more it gets personal and emotionally binding, the more our practice helps others. Without emotional energy of love, care and devotion our practice becomes reduced to lifeless words and forms. This loving emotion keeps us nourished along the way.

Finally, our gurus, Guru Rinpoche and Yeshe Tsogyal, are fully enlightened and magnificient beings. They are beyond samsara. They have fulfilled their bodhisattva vows and became buddhas. They have done it like we are doing now. They have open invitation for everyone. "Here, grab my hand, I'll pull you to the shore. Just grab it!". When we turn to them for help, we find a safe place in all of samsara. We find a refuge, a safe place where we can come to understand what the heck is going on here. Day and night, we can grab their hand: Namo Guru Rinpoche, Namo Yeshe Tsogyal Ye, Namo Guru Rinpoche, Namo Yeshe Tsogyal Ye, Namo Guru Rinpoche, Namo Yeshe Tsogyal Ye. Spin that mantra with love, for the sake of all sentient beings, and especially for the sake of those around us who are now in deep trouble. Take refuge and share it. Keep taking refuge and keep sharing it!

May all beings be free!

-Kim Katami

Pemako Buddhist teacher,

www.pemakobuddhism.com

The Incomparable Gift of Buddhist Refuge

The Incomparable Gift of

Buddhist Refuge

When one chants, ”I take refuge in the Guru. I take refuge in His Pure land...” and so on, one instantly becomes a buddha. The ultimate reality becomes even more compelling when chanting, ”I am the Guru. I'm in the Pure Land...” By taking refuge, one uncovers oneself as an entirely free, selfless, timeless and yet vividly and effortlessly present being. Oh, this is the field of buddhas and bodhisattvas who dance and rejoice in the sheer purity of presence, sending out rays of healing and compassion to burdened beings. In other words, by taking refuge, one becomes the eye of wisdom that sees the emptiness of all phenomena.

This simple chant makes us discover our true being that is so well hidden by self-based misperception. The story goes that when Gautama the Prince realized and became Shakyamuni the Buddha and met merchants, who asked a teaching from him, he told them to take refuge.

Maybe the incomparable preciousness of refuge isn't obvious in the beginning but with gradual practice, one realizes that all teachings of sutrayana, tantrayana and even atiyoga are contained in, ”I take refuge in the Guru...”

Kim

Jetsunma Tenzin Palmo: First Breakthrough

Jetsunma Tenzin Palmo:

First Breakthrough

”The initial realization of the nature of the mind is the first breakthrough. It’s a very important point in all Buddhist schools. At that moment, you cease to be an ordinary person. You become in Buddhist parlance an arya, a noble one. It doesn’t mean you are finished. It doesn’t mean you are a high level bodhisattva. We can fall back from this. But still, this is a big breakthrough. We now understand what is true and what is not true. We don’t have to take it all on faith any more. It is a direct nondual experience. The point is that it is very easy. It’s not difficult, and it’s not something that can only be attained after years and years of practice.”*

”It would be nice if someone would come along and find a method by which people could awaken. Even the Buddha couldn't do that.”**

”I rejoice that Kim is enabling so many practitioners to get awakened in such an approachable manner. May the Dharma flourish for the benefit of all beings!”***

See also: Jetsunma Tenzin Palmo and Kim Katami: About Awakening

*Jetsunma Tenzin Palmo, Reflections on a Mountain Lake, p. 191

**Jetsunma Tenzin Palmo (source)

**Jetsunma Tenzin Palmo (source)

Jetsunma Tenzin Palmo

Redefining Bodhisattvas

Redefining Bodhisattvas

A few years ago I read the following quote from Yasutani Hakuun Roshi, a famous Japanese zen buddhist master of the 20^th century:

”In the deepest sense, even the Bodhisattva Kannon (Avalokiteshvara) might be said to be attached to compassion, otherwise he would be a buddha, free of all attachments.*”

*quote from The Three Pillars of Zen, Philip Kapleau

Wikipedia gives the following definition of bodhisattva plus categorises three kinds of them:

”In Buddhism, bodhisattva is the Sanskrit term for anyone who, motivated by great compassion, has generated bodhicitta, which is a spontaneous wish and a compassionate mind to attain buddhahood for the benefit of all sentient beings.”

1. king-like bodhisattva - one who aspires to become buddha as soon as possible and then help sentient beings in full fledge;
   
2. boatman-like bodhisattva - one who aspires to achieve buddhahood along with other sentient beings;
   
3. shepherd-like bodhisattva - one who aspires to delay buddhahood until all other sentient beings achieve buddhahood. Bodhisattvas like Avalokiteśvara and Śāntideva are believed to fall in this category.
   

Bodhisattvas going up the hill

By bodhisattvas who are on their way towards the top of the hill, I mean samsaric beings who are still bound by their dualistic vision but who have the motivation and make efforts to become fully realised buddhas for the benefit of all beings, in this, past or future lives.

Bodhisattvas coming down the hill

As Yasutani Roshi and the third category of mahayana bodhisattvas in the Wikipedia article describe, some bodhisattvas like Avalokiteshvara are said to not have attained buddhahood but are still making their way up the hill towards it while simultaneously answering to the cries of those who suffer below them. This would mean that bodhisattvas like Avalokiteshvara, Manjushri, Mahasthamaprapta, Akasagarbha, Ksitigarbha and so on, are still subtly deluded with an impaired vision,. This would make them samsaric beings.

It has always made sense to me to turn for example towards Avalokiteshvara, the embodiment of compassion, to receive his blessings and assiatance but it never made sense to me that he would still be a deluded being, more or less like me. At some point I started feeling that there must be some misunderstandings in this view. I would never take refuge in samsaric beings, regardless how subtle their delusion was. Neither would I recommend it to anyone.

One of my criticisms towards Tibetan buddhism and it's high lamas, who extremely rarely actually are living buddhas, is that their followers should not take refuge to lamas who aren't buddhas for certain. Doing this keeps the wheel of samsara spinning and is an impediment for actualisation of the buddhist teaching. If we don't know whether or not one's guru is a buddha or not, we need to find out to be sure. If we don't have ways of finding out, we have to start from the beginning and start thinking about it constructively. This matter cannot be left on faith. I encourage people to study the dharma and to revere and respect their teachers but not taking refuge in samsaric beings. The Open Heart Bhumi Model and it's analytical application reveals what the actual level of anyone's attainment is.

If bodhisattvas were buddhas in the making, they would also have to take refuge in buddhas and mahasiddha gurus, just like us ordinary samsaric beings. This doesn't make much sense.

My understanding is that sambhogakaya bodhisattvas, bodhisattvas of the energetic realms (deities), are fully enlightened buddhas who have gone up the hill to the top and then returned back down to reside on certain areas of the mind (ref. to Bodhisattva Bhumis) to help those who are trapped in the wheel of confusion and ignorance. For this reason bodhisattva deities are actually buddhas who have chosen to do their work from the bodhisattva bhumis (1-10), relating to the vast range of energy centers, that is, the mind of man (sem) and the various realms that can be accessed from each of these centers.

Thank you for reading.

Bows to the Five Jewels.

- Kim, 8.6.2017

Meeting Sakya Trizin

Meeting Sakya Trizin

In August of 2016 I had the opportunity to join Sakya Trizin's teachings at Helsinki, Finland. Sakya Trizin is the head of the Sakya school of Tibetan buddhism which is one of the four main schools of tantric buddhism of Tibet. You can find information about him by googling.

As such a high profile representer of vajrayana buddhism was in town I wasn't going to miss the opportunity to go and see if my analysis of him with the Open Heart Bhumi Model was correct or mistaken. In this episode of Bhumi Study Series, I've mapped him as 9^th bhumi (9/13) which makes him a mature bodhisattva. Mapping for the mentioned series has been done solely on the basis of his photography.

Sakya Trizin taught at Helsinki on four separate days. The teachings covered the very basics of mahayana buddhism such as preciousness and transitoriness of human life, need for dharma practice and so on. The lectures were preceded by prayers and sutras read in Tibetan and other languages. The venue was a classy one which they had decorated with the regalia of a traditional Tibetan buddhist temple. ”Tibetans sure can put up a show”, Alan Wallace said.

I seldom join events that are highly religious and glad in particular cultural attire. And it always surprises me. This time as well. The same thing happens to me everytime I go to these grandiose churches in central Europe. ”Wow... What a setting... How did they come up this!? It must have taken them a full day to build the whole thing up. Now, let's see what they teach!”

I joined Sakya Trizin's sessions on two separate days, for 3 hours at a time. On the second occasion I also had the chance to stand just 2-3 meters of him for about 2 minutes when he was on his way to the throne.

The moment he came in, I clearly felt that he still is 9^th bhumi, as myself. However, he is a mature 9^th bhumi while myself am a newly hatched. This being the case, his presence had no effect of clarification or elevation to my mind which always happens in the company of a person who is spiritual more advanced than you are. That didn't happen, the conclusion being that the OHBM worked once again. I have also tested my bhumi analysis in the physical company of Amma, the Hugging Saint whom I have rated as 13^th bhumi, fully enlightened buddha. So far, after publishing the model I have not met other teachers whom I have rated.

I'd like to mention one particular thing about this and other buddhist events, in regards to mahasiddha bhumis.

What happened at this event was that when buddhist sutras and prayers, along with prayers to Buddha Shakyamuni and the Three Jewels (buddha, dharma and sangha) were read, instantly there was a high spiritual charge in the room of the mahasiddha bhumis. It lasted for the time when these prayers were read, both before and after the lengthy lectures given by Sakya Trizin.

I once witnessed the same thing happen at a zen buddhist retreat where a zen-teacher conducted a ceremony of giving the so called lay percepts to a couple of practitioners. The charge was so beautiful, so fresh and full for the duration of the ceremony. Shakyamuni's presence was palpable. After the ceremony I asked the zen-teacher if he was aware of this subtle charge. He honestly answered he was not.

To me personally, from one perspective it was interesting to go and be in the presence of this archbishop of Tibetan buddhism who is largely regarded as a living buddha. We don't get such opportunities often here up north. On the other hand, with all love and respect, it was boring as hell. 2½ hour long lectures on the absolute basics of buddhism where you keep hearing the same exalted things over and over, well, made me sleepy and bored.

I've witnessed exactly the same type of dharma events in Finland several times, taught by several rinpoches, during the last two decades. I can't help thinking how it is possible people do not demand to be taught something more visceral, something more real and less religious. Perhaps it's just me but I have hard time understanding why people are not taught pragmatically. I've never been a fan of ancient religions especially if they are said to get one fully enlightened. Perhaps people who join these events have no need to know. Perhaps they are not confused in existential sense, they way I used to be. If this is the case then the teachings offered might be exactly what they need. And I'm just an angry fool let down by my own frustrations.

Anyway, there is a long way from prayers recited in completely foreign language (Tibetan) to experiential understanding the principles behind it. Therefore I doubt people ”get it”, get awakened or enlightened this way. For sure, there is some benefit and transformation from doing such practices in the way they were taught, which is wonderful, but I often wonder the purpose and effect of the whole thing. I feel these traditional schools of Tibetan buddhism are like ancient dinosaurs brought to modern environment.

Nonetheless, I wish all the best to anyone involved.

• Kim Katami, 22.8.2016

Open Heart, www.openheart.fi

Four Gears of Open Awareness

Four Gears of Open Awareness

Four Gears of Open Awareness-guided practice

1. Open awareness, related to the primary sensory organ*

• Disengaging one's attention from internal objects such as thought and emotion, as well as from external objects perceived through the senses (eyes) and
• Resting as non-three-dimensional open space
• Awareness being aware of itself, without a self-entity

Leads to:

• Recognition of oneself as conscious awareness, both through sudden awakening (cessation, nirodha) and mind purification (vipashyana, also known as gradual enlightenment) =>
• Cuts down all sense of localisation as a self located in space and time, deconstruction of the self =>
• Calming of the mind (shamatha) =>
• Experiential understanding of both mindfulness (intention) and open awareness (attention)

This can be called the first gear, the first and foremost step, of awareness training.

*Eyes are the primary sensory organ of man. This practice is known as ati yoga, Ati-meditation, Space Gazing or open awareness meditation in Open Heart-teachings and by same or similar names in other advanced teachings.

2. Open awareness centered at the heart

Open awareness recognised through the primary sense organ (eyes) is connected with the heart/chest area of man. This connection is revealed through training in open awareness meditation. This is subtle connection of the energy body (skt. amrita nadi, tib. kati, engl. chrystal channel), not related to common human emotions, although open awareness centered at the heart gives self-cognisant awareness a flavour of warm heartfulness. In the heart open awareness becomes embodied as love and compassion.

This can be called the second gear of awareness training.

3. Open awareness embodied by the whole bodymind

When the recognition of the natural state takes place properly and one trains in it, open awareness not only comes to encompass the abstract mind and it's various aspects, but also penetrates the flesh of the body. The self-created mind of man becomes replaced with the ”spirit of God” which is free and open but also free of freedom, openness and divinity.

This can be called the third gear of awareness training.

4. Open awareness in action

Here, open awareness is fully embodied and presented through action, speech and thought, and also through non-action, non-speech and non-thought. Here further training of awareness looses it's meaning. Compassionate action, both in it's peaceful and wrathful forms, is naturally delivered. This is the stage of the mahasiddhas* or buddhas. When open awareness is embodied in full bloom like this, all beings in all forms reap subtle nondual benefits from it as the presence of a mahasiddha reverberates through all realms** simultaneously. The wow to become a buddha, a fully enlightened being for the sake of all beings has been fulfilled and hence is forgotten.

This can be called the fourth gear and final stage of awareness training.

*Open Heart Bhumi Model, bhumis 11.-13.

**All realms refer to 21 main realms related to the subtle body of man, that is, chakras. See a diagram of these centers here.

Comments

The above mapping is one way to explain the aspects and stages of the path of awareness training. This training can be pursued by anyone. It is recommended to be conducted in the guidance of a master (here referring to a mahasiddha) or at least with a person who has attained the level of a bodhisattva.

All should remember that open awareness is the enlightened mind of all beings. Potentially this can be attained by all men who receive valid instruction and who have correct compassionate motivation.

This instruction should not be kept from sincere, honest and open hearted seekers who wish to blow out the flame of their dualistic ignorance and embody their natural, truthful, original mind among men and other beings. This is their right.

It should be kept in mind that this knowledge is not the property of any person, any sect or a group. In case a known dishonest or a morally corrupt person seeks to receive instruction from a teacher, the teacher should make sure that the relationship is based on honesty and mutual trust. If this requirement is not met the teacher is allowed to refrain from giving guidance to such person.

May all beings realise their freedom.

Thank you for reading.

- Baba Kim Katami, 4/2016

Open Heart,

www.openheart.fi

Stages of Spiritual Attainment / Open Heart Bhumi Model

Stages of Spiritual Attainment/

Open Heart Bhumi Model

Purpose

Two common problems of spiritual practice are that 1. a practitioner doesn't know where he or she is at in terms of attainments relating to the final goal of full buddhahood and 2. there has been no universally applicable method in finding out exactly the level of attainment of teachers. Both of these factors cause ignorance and confusion. It would be very helpful if we could answer both of these questions with certainty. The Open Heart Bhumi Model, as presented here and in the Bhumi Study Series, offers a way to answer these questions.   


I am happy to present this system of mapping spiritual attainments and offer it to everyone. With the skills of mindfulness and clear perception, it is possible to be learned by anyone and is applicable to anyone regardless of spiritual orientation. When applying the Open Heart Bhumi Model (OHBM) it doesn't matter which tradition, teacher, master or practitioner is concerned. This bhumi model transcends the conceptual and terminological differences of traditions, and often hard to understand descriptions of stages without in-depth study of that particular tradition. Although terms and descriptions are also useful and necessary, this bhumi mapping system gives a different spin on the issue because it is not based on words and verbal descriptions. Rather, it is based on distinct observation of energy and awareness of the recipient performed by someone who has learned the system. The OHBM is a way to know whereone is at or where someone else might be in regards to his or her spiritual attainment. The Open Heart Bhumi Model is a great step towards a more complete presentation of pragmatic dharma. 


The Open Heart Bhumi Model is based on the energy system of man, and for this reason is universal. Without studying it, it will make a little sense, if any. That being said once one begins to study it systematically observing oneself, empirically meditating (visiting) one's own bhumis and observing bhumis in others, it starts to make sense. This has been seen with people who are learning it. And yet, it might take many years of regular study to become an expert in bhumi analysis. 

The Origin of the Open Heart Bhumi Model

I first learned the bhumi model in early 2014 from a mahasiddha called Thirumular, with whom I studied for several years. After continuing my studies with Machig Labdron, Padmasambhava and others, the same model has served well in mapping various shifts of my own and of others.

Visiting, opening and perfecting bhumis 

The OHBM contains 13 bhumis. The first 10 of those are related to the samsaric mind (tib. sem) that stores karmic traces and the highest three are related to one's own innate buddhahood, three different levels of them. Bhumis, literally "grounds", are vibratory fields of our mind and awareness (tib. sem nyid). These grounds are directly connected to our subtle body, or body of energy that is often called "mind" (tib. sem). Bhumi centers are stacked in each other like a stack of 13 plates. 

Every human being has the same energy body, the same structure of centers (skt. chakra) and channels (skt. nadi). For this reason anyone with enough skills in mindfulness and instructions can visit one's own bhumis. Visiting or emulating bhumis means that one consciously enters a certain vibratory rate relating to a certain subtle center which then affects the whole energy system or in other words, one's mind. All bhumis can be visited.

Opening of bhumis means that one or several of the "bhumi plates" become punctured. The difference between visiting and opening a bhumi is that when a bhumi opens up it has a permanent effect on one's mind while a visit only has a temporary effect. Opening of a bhumi can be a small crack, a small hole or a big hole in the bhumi center. Depending on how big the hole is, is why awakening experiences are more or less dramatic leaps. Having said that even a small crack will make a notable difference on one's being. It is important to understand that while regular spiritual practice has an effect on the mind, bhumis do not open if the 1st bhumi is not open. For this reason opening of the first bhumi (awakening, seeing to one's true nature) is very important.
Opening of a bhumi, on the other hand, does not mean that one would perfect it.

Perfection of a bhumi means that all karmic records stored in the subtle centers and channels connected to a particular bhumi, become released (dzogchen) or transformed (tantra). Here, the particular bhumi plate disappears and no longer causes any kind of energetic sensations, from negative to positive mind states. Perfection of the whole karmically related bhumi system (bhumis 1-10) would indicate full nullification of dualistic mind (all karmas and samskaras) and the attainment of the first stage of buddhahood (tib. trekcho, cutting through), relating to the 11th bhumi, also called the 1st mahasiddha bhumi. At this point one will no longer have any impulsive energetic (mental, emotional or very subtle/ alaya vijnana) occurrences at any time of the day or night. In traditional terms at this stage one has become a nirmanakaya buddha, buddha in human form by attaining or realising the dharmakaya, or ultimate nature of mind. 

The next stage from here is to attain 12th and 13th bhumis, or 2nd and 3rd mahasiddha bhumis by the means of leap-over or jump-over (tib. thogal, thögal). The leap-over means that the former attainment of nirmanakaya buddhahood is taken or expanded to the energy body and it's basic elements. When this has been partially attained, it relates to the small rainbow body which can be observed at the time of death by various mystical occurrences such as visible rainbow coloured lights and emanating of mantric sounds, as well as through extensive shrinking of the physical corpse. 
If the leap-over is fully attained it relates to the perfection of the 13th bhumi, or 3rd mahasiddha bhumi and the attainment of the full rainbow body (tib. jalus, jalu phowa chenpo, འཇའ་ལུས་) when mystical occurrences also take place but no physical corpse remains except hair and nails. Here one has leaped from being a nirmanakaya buddha to being a sambhogakaya buddha, or a buddha with the perfection of the energy body of basic elements.

See also this video for explanation.

Stages of spiritual attainment

1. Awakening, opening of the 1st bhumi. Awakening is also called by terms such as (jap.) kensho, or stream-entry (p. sotapanna). Related to the subject-self.
2. Mind purification, opening and perfecting of bhumis 2-6-10. Related to the numerous object-selves.
3. Bodhisattva bhumis, bhumis 7-10. Four bhumis specifically related to the substrate consciousness (skt. alaya vijnana, tib. kun gzhi)
4. Mahasiddha bhumis, opening and perfecting of bhumis 11-13. Three stages of buddhahood.

1. Awakening. Awakening has been extensively covered and described in materials offered by Open Heart. Refer to the website for more www.openheart.fi. When observed energetically, awakening, or insight of selflessness caused by perceiving "me" or "I" as an illusion, takes place at the location behind one's eyes inside the head. When the illusion of "me" as an independent separate entity drops off, this location opens up energetically and the eyes get a natural, relaxed and bright look to them, especially immediately after the opening. Post-awakening this bhumi center location is open and will not close again but may become blurry when strong emotions (object-selves) arise from the subconscious mind and create momentary selfing.

2. Mind purification. After the first bhumi has been opened, one's subsequent practice causes further mind purification which relates to opening of the following bhumis. The bhumi centers inside the head (2-6), stacked on top of each other, relate to the energy body inside the physical body and particularly to the centers in the four limbs. Bhumi centers 2-6 open up with the purification or transformation of these centers. This can be called "growing in the insight of emptiness". Each opening has an effect both on one's meditation as well as daily living.  

With the opening of the 6th bhumi, one's mind becomes significantly clearer than before, although there is a lot to go in opening the following bhumis and perfecting of them all. Opening of the 6th bhumi makes a great difference for the person him- or herself. However, at times one's mind can get very clouded. 

As a general note, opening of the 6th bhumi is quite rare among all schools of buddhism and otherwise. In sects where practitioners manage to open their 1st bhumi, they usually progress a few more bhumi openings but then hit a wall. There are exceptions to this but in general, few are able to open the 6th bhumi. This means that practitioners and teachers of this stage or lower still have a lot of karmic knots in their energy bodies, translating to dualistic illusion in their mind, seen in how they act, what and how they teach and how they carry themselves.

3. Bodhisattva bhumis, four stages. The first four centers above the crown, are related to bhumis 7-10 and are called "bodhisattva bhumis". Openings of these makes one's mind clearer and clearer while at the same time one's practice and meditation stirs up stuff deeper from the subconscious mind and substrate consicousness (which are two slightly different things). Here one mainly works with apparent or subtle forms of dullness and paralysis caused by the substrace consciousness (alaya vijnana, kun gzhi). The difference of awareness (rigpa) and substrate is something that the dzogchen masters underline. After the opening of the 6th bhumi and further openings, one can easily mistake substrate for awareness. This is fairly common. The difference of the two becomes very clear with the opening of the 1st mahasiddha bhumi (11th). 

Generally very few traditions produce practitioners who proceed to bhumis higher than the 6th but fortunately some do. Tantric buddhism (vajrayana) and dzogchen are the strongest in this sense. High lamas of various lineages are usually on bodhisattva bhumis (7th-10th) trying to perfect them.

4. Mahasiddha bhumis, three stages. With the opening of the 11th bhumi, awareness (tib. rigpa) becomes pronounced even though the previous bhumis aren't yet perfected and mind impulses still occasionally happen. When the 11th and the following mahasiddha bhumis open up, awareness is one's default mode. It is clear, lucid, vastly open and unobstructed most of the time. This clarity and openness simply is there, there is no need to seek or enhance it. The opening of the first mahasiddha bhumi is a game changer as it puts one's practice and living in a different light. The relationship of mindfulness and awareness can be realised. This opening also helps one to see why dzogchen or Great Perfection is the king of all buddhist vehicles. 

Pure Land Jhanas 

In Open Heart we have the so called 13 Pure Land Jhanas and their concerned buddhas for distinquishing whether one has perfected bhumis. For more information see our website.

Open Heart Bhumi Model and the Energy System

Video documentations

Here is a documentation of videos of my own and those of Open Heart-practitioners, bhumi openings and mind purification since 2/2013 starting about one year after the initial awakening (1st bhumi). You can observe a notable change between videos which is caused by bhumi openings. In my case the progress was caused by Tibetan Heart Yoga, tantric Guru Yoga and Dzogchen Atiyoga. Observe carefully.

Click here for Kim's Bhumi Videos and Documentation.
Click here for Open Heart Bhumi Videos.

Bhumi Study Series

Bhumi Study Series, Part 1: Before and after awakening, and 2nd-5th bhumis
Bhumi Study Series, Part 2: 6th bhumis with notes
Bhumi Study Series, Part 3: 7th bhumis
Bhumi Study Series, Part 4: 8th bhumis
Bhumi Study Series, Part 5: 9th bhumis  
Bhumi Study Series, Part 6: 10th bhumis
Bhumi Study Series, Part 7: 11th bhumis 
Bhumi Study Series, Part 8: 12th bhumis
Bhumi Study Series, Part 9: 13th bhumis  
Bhumi Study Series, Part 10: From Zero to Mahasiddha Bhumis
Extra: How to do Bhumi Mapping



Thank you,
Kim Katami

Open Heart, 
www.openheart.fi