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bodhisattva [2018/02/26 18:10] (current)
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 +** [[Ayurveda Healing Arts Institute]] of [[Medicine Buddha Healing Center]] **
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 +Part of the List of [[Dharma Terms]] from the [[Buddhist Ayurveda]] Course ([[SKT220]] ) on [[Sanskrit Terms]] of [[Ayurveda]] and [[Dharma]]
 +======= Bodhisattva =======
 + ​[[Bodhisattva]] ​
 +"​[[Bodhisattva]] ([[Bodhi]] = [[enlightenment]] + [[sattva]] = [[being]]) is a [[Sanskrit]] [[word]]
 +which can be interpreted in [[two]] [[way]]s:
 +1) [[enlighten]]er of [[sentient beings]]. The [[Bodhisattva]] takes the [[enlightenment]]
 +that he has been certified as having [[attain]]ed,​ the [[wisdom]] that he has
 +uncovered, and uses that [[enlightened]] [[wisdom]] to [[enlighten]] all [[other]] [[sentient]]
 +2) An [[enlightened]] [[sentient]] [[being]]. The [[Bodhisattva]] is also a [[sentient]] [[being]],
 +but he is one who has [[become]] [[enlightened]].
 +Together these [[two]] [[meaning]]s show that a [[Bodhisattva]] is an [[enlightened]]
 +[[sentient]] [[being]] who [[enlighten]]s [[other]] [[beings]]."​ ([[HD]] 13)
 +[[good]] man, you should [[know]] that what a [[Bodhisattva]] does is most difficult. It
 +is difficult for him to [[appear]] (in the [[world]]) and difficult for one to
 +encounter him. To be able to see a [[Bodhisattva]] is twice as difficult. A
 +[[Bodhisattva]] is one on whom all [[living beings]] rely. He [[cause]]s them to grow
 +and brings them to [[realization]]. He is the savior of all [[living beings]],
 +be[[cause]] he plucks them out of [[suffering]] and hardships. He is the [[refuge]] of
 +all [[beings]], be[[cause]] he [[protect]]s and guards the [[world]]. He is the rescuer of
 +all [[beings]], be[[cause]] he delivers them from [[fear]]. ([[EDR]] II 70)
 +A [[Bodhisattva]] is someone who has [[Resolve]]d to [[become]] a [[Buddha]] (see [[Bodhi]]
 +[[Resolve]]) and who is [[Cultivating]] the [[path]] to [[becoming]] a [[Buddha]]. Usually the
 +term [[Bodhisattva]] is reserved for those who have reached some [[level]] of
 +[[enlightenment]]. The term [[Bodhisattva]],​ [[Mahasattva]] ([[Great]] [[being]]), refers to
 +[[Bodhisattva]]s who have [[Gone]] beyond the [[Seventh Ground]] of the [[Bodhisattva]] [[path]]
 +(see [[Ten Grounds]]).
 +"A [[Bodhisattva]] . . . is also called 'a [[living]] [[being]] with a [[Great]] [[mind]]
 +attuned to the [[way]].'​ No [[matter]] how [[bad]]ly [[people]] may act towards him, he
 +doesn'​t [[hold]] it against them. He absolutely never [[become]]s irritated, never
 +loses his temper. . . ." ([[SS]] I 107)
 +"​[[Bodhisattva]] is an [[extreme]]ly [[spiritual]] and [[Holy]] [[name]]. . . . Some [[people]]
 +claim they are [[Bodhisattva]]s,​ although they are not. Some [[people]] who are
 +[[Bodhisattva]]s will not admit it. You see, it is very strange: those who are
 +not [[Bodhisattva]]s say they are, while those who are don't say so. [[ultimate]]ly,​
 +whether you say so or not, those who aren'​t,​ aren'​t,​ and those who are, are.
 +There is no need to say so. [[Bodhisattva]]s don't put ads in the newspapers
 +saying, 'Do you [[recognize]] me? I am a [[Bodhisattva]].'"​ ([[HS]] 96)
 +"When the [[Bodhisattva]] [[walk]]s the [[Bodhisattva]] [[path]], he does what is very
 +difficult. From an [[ordinary]] [[point of view]], a [[Bodhisattva]] practicing the
 +[[Bodhisattva]] [[path]] [[appear]]s quite [[stupid]]. If he were not, then why would he
 +choose to undergo [[suffering]] him[[self]] in order to come and [[teach]] and [[transform]]
 +[[living beings]]? But no [[matter]] what [[kind]] of [[suffering]] there is, he can endure
 +it. He undergoes in[[ten]]se [[suffering]] even to the point of enduring the
 +[[suffering]] due [[other]] [[living beings]]. If the [[Bodhisattva]] weren'​t [[stupid]], then
 +why would he take such a big [[person]]al [[loss]]? He doesn'​t [[benefit]] him[[self]] in
 +any[[thing]] he does. But that isn't be[[cause]] he is [[stupid]]. A [[Bodhisattva]] has
 +[[Great]] [[wisdom]]. Be[[cause]] he has [[Great]] [[wisdom]], he wants to take a[[cross]] all
 +[[living beings]] and [[cause]] all of them to have [[wisdom]] too. He wants to forsake
 +him[[self]] for the sake of the multitudes. He forsakes his own small [[self]] in
 +order to bring [[living beings]]'​ [[Great]] selves to [[realization]]. When you [[walk]] the
 +[[path]] of the [[Bodhisattva]] you [[benefit]] your[[self]] and you [[benefit]] [[other]]s. In
 +doing this you shouldn'​t [[fear]] any [[kind]] of [[suffering]]. The [[Bodhisattva]]
 +undergoes [[suffering]] just as if he were [[eating]] candy. He undergoes [[suffering]]
 +as if there were no [[suffering]] to undergo. Furthermore,​ he wants to undergo
 +[[suffering]] for the sake of all [[living beings]]. That is the one [[kind]] of
 +[[suffering]] that's worthwhile. Moreover, the [[Bodhisattva]] thinks that:
 +To endure [[suffering]] is to end [[suffering]]. ​
 +To [[enjoy]] [[Blessings]] is to exhaust [[Blessings]]. ​
 +Be[[cause]] he thinks in that [[way]], he undergoes [[suffering]] on behalf of [[living]]
 +[[beings]]. He [[Transfer]]s all of his [[bliss]] to all [[living beings]] in the [[Dharma]]
 +[[realm]] (see [[Transference]]/​[[Dedication]]). The [[Merit]] from this [[kind]] of open and
 +un[[self]]ish [[action]] is inexhaustible. It is [[complete]]ly public [[spirit]]ed,​ and it
 +is for the [[benefit]] of all [[living beings]]."​ ([[FAS]] Ch9 44)
 +"A [[Bodhisattva]] is someone who likes to help [[other]] [[people]]. If you help
 +[[other]]s, then you are a [[Bodhisattva]]. If I help [[other]]s, then I am a
 +[[Bodhisattva]]. If you do not help [[other]]s, then you are a [[raksha]]sa [[ghost]]. If I
 +do not help [[other]]s, then I am a [[raksha]]sa [[ghost]]. . . .
 +"'​But I have no [[power]] to help [[other]]s,'​ you say. '​[[first]] of all I have no
 +[[money]], and [[second]]ly I don't [[know]] how to talk to [[people]]. How can I help
 +". . . Have a [[compassion]]ate [[mouth]], not one which [[scold]]s [[people]]. Have a
 +skilful [[tongue]] that finds [[way]]s to reason with [[people]], not a [[tongue]] which
 +continually [[gossip]]s. Find a [[way]] to lessen the strife and [[discord]] in the
 +[[world]]. Then, whether or not you have [[money]], you can foster [[Merit]]. If you
 +have [[money]], you can use that too, but what is more important is to have [[good]]
 +[[thought]]s,​ do [[good]] [[deed]]s, and be a [[good]] [[person]]. . . ." ([[DS]] 5-6)
 +The [[path]] of the [[Bodhisattva]] consists of practicing the [[six]] (or [[ten]])
 +[[Paramita]]s and traversing the many [[stage]]s of partial [[enlightenment]] leading to
 +the [[Perfect Enlightenment]] of [[Buddhahood]].
 +*The [[Venerable]] [[Shariputra]] Tries to [[cultivate]]
 +*the [[path]] of the [[Bodhisattva]]
 +"The [[Venerable]] [[Shariputra]],​ upon [[hearing]] the [[Buddha]] say that [[Cultivating]] the
 +[[Bodhisattva]] [[way]] was the door of the [[Great Vehicle]] [[practice]],​ decided that he
 +too would [[cultivate]] the [[Bodhisattva]] [[way]]. When you are [[Cultivating]] the
 +[[Bodhisattva]] [[path]], if someone wants your [[head]], you have to [[give]] them your
 +[[head]]. If they want your [[hand]]s, you have to [[give]] them your [[hand]]s. If they
 +want your [[feet]], you have to [[give]] your [[feet]] away. In general, if [[living]]
 +[[beings]] want your [[body]], you are supposed to [[give]] it to them: [[head]], [[eye]]s,
 +[[b[[rain]]s,​ [[marrow]]-that'​s [[inner]] Wealth]]. If someone needs those [[thing]]s of yours,
 +and you're [[Cultivating]] the [[Bodhisattva]] [[path]], you have to [[give]] them up.
 +"​[[Shariputra]] [[person]]ally told the [[Buddha]] that he was going to [[cultivate]] the
 +[[Bodhisattva]] [[way]], to [[cultivate]] [[Great Vehicle]] [[Dharma]]. The [[Buddha]] said, '​You'​d
 +better try it out [[first]]. It is not all that easy. [[give]] it a [[preliminary]]
 +[[Three]]-month trial run. Then if you find you really can do it, you can set
 +about [[cultivation]] of the [[Bodhisattva]] [[way]] in earnest. In [[Cultivating]] the
 +[[Bodhisattva]] [[way]], you must have an [[attitude]] of there [[being]] [[no self]], no
 +[[other]]s, [[no living beings]], and no [[lifespan]]. You have to be able to [[stomach]]
 +the most [[bitter]] [[thing]]s, and yield the most pleasant ones to [[other]]s. You must
 +sacrifice your[[self]] for the sake of [[other]]s.'​
 +"​[[Shariputra]] said, 'I think I can do that. I [[imagine]] I could [[give]] my [[body]]
 +away to someone if that [[person]] asked for it.'
 +"The [[Buddha]] said, 'Okay, go try it out.'
 +"​Thereupon [[Shariputra]] set out to [[cultivate]] the [[Bodhisattva]] [[way]]. As he was
 +[[walking]] the [[Bodhisattva]] [[path]], he saw a [[stone]] in the road and said to
 +him[[self]],​ 'I should move this rock away or else [[people]] with [[poor]] [[eye]][[sight]]
 +[[walking]] along this road could break a leg or have a s[[pill]] and be injured.'​
 +And so he moved the rock away and [[thought]] to him[[self]],​ '​I'​m [[Cultivating]] the
 +[[Bodhisattva]] [[way]].'​ He kept on going and ran into a hole full of [[water]]. He
 +said, '​I'​d better fill this hole. It would be easy to [[walk]] here if there
 +weren'​t any [[water]]. Filling the hole would [[prevent]] situations such as that
 +when [[Shakyamuni]] [[Buddha]] in a previous [[life]] had to [[spread]] out his [[hair]] to
 +cover a mud puddle.'​ And so he found a pail and brought load after load of
 +dirt until he had filled the hole so there was no more [[water]]. Then he said
 +to him[[self]],​ 'These are both [[way]]s of [[benefit]]ting [[people]]. The road wasn't easy
 +to travel on but I've [[repair]]ed it, and that is [[Cultivating]] the [[Bodhisattva]]
 +[[way]].'​ He was very [[happy]] that he had [[cultivate]]d the [[Bodhisattva]] [[way]] twice
 +that day. When he went back and sat in [[meditation]] that evening, he felt very
 +comfortable and said, '​It'​s not strange that [[people]] [[cultivate]] the
 +[[Bodhisattva]] [[way]]. It's really fine. Today I have fewer [[false]] [[thought]]s during
 +my [[meditation]]. I'm certainly going to continue to [[cultivate]] the [[Bodhisattva]]
 +"The next day he set out for the [[mountain]]s,​ where he found lots of [[dead]]
 +trees. He said, "​I'​m going to [[clear]] those [[dead]] trees off to one side, which
 +will also be [[cultivation]] of the [[Bodhisattva]] [[way]].'​ Then he met an [[eye]]less
 +[[person]] who was [[walking]] down the road without a [[guide]]. He [[thought]],​ "I should
 +[[cultivate]] the [[Bodhisattva]] [[way]] and escort this blind [[person]] to his home.' And
 +so he said, 'Mr Blindman, where do you want to go?'
 +"The [[eye]]less [[person]] said, 'You are the blindman!'​
 +"​[[Shariputra]] [[thought]],​ 'What? He's the blindman, and he gets upset when I call
 +him "Mr Blindman"​. Oh well, when one [[cultivate]]s the [[Bodhisattva]] [[way]], one has
 +to be [[patient]].'​ And so he said, 'Oh, you are Mr Has [[eye]]s.'​
 +"To that the blindman retorted, '​What'​s it to you if I have [[eye]]s or not?' He
 +was exploding with [[anger]] as he [[scold]]ed him.
 +"​[[Shariputra]] said, 'I just want to help you. I'll [[guide]] you wherever you want
 +to go.'
 +"The blind man said, 'I don't need any help from you,' and told him off.
 +"​[[Shariputra]] said to him[[self]],​ 'The [[Bodhisattva]] [[way]] is not easy to [[cultivate]]!
 +I wanted to show him the road and he cursed me. But be [[patient]],​ [[practice]] the
 +[[Paramita]] of [[patience]] and don't pay any [[attention]] to him. However, I think
 +I'll take the [[Bodhisattva]] [[way]] back with me for the day and let it rest a
 +little. Tomorrow we'll see.'
 +He returned, and as he sat in [[meditation]] that evening he kept having [[false]]
 +[[thought]]s about what had happened. 'He was blind and when I wanted to [[guide]]
 +him along the road he cursed me! [[people]] in the [[world]] are really weird.'​ But
 +he still didn't think of quitting, and hadn't decided it was too hard to
 +[[cultivate]] the [[Bodhisattva]] [[way]]. He still [[thought]] to him[[self]],​ 'If he [[scold]]s me
 +a bit it's not important. I can take it. I wouldn'​t have even cared if he
 +had hit me.!'
 +"The next day he set out again to [[cultivate]] the [[Bodhisattva]] [[way]]. On the
 +[[Bodhisattva]] [[way]] he encountered a [[person]] who was [[walking]] along and cr[[ying]],
 +sobbing his [[heart]] out. [[Shariputra]] asked him, '​What'​s [[wrong]]? Whatever trouble
 +you are in you can tell me about it. You don't have to be so sad and in so
 +much [[pain]].'​
 +"The cr[[ying]] [[person]] said, 'You shouldn'​t even ask about my troubles! There'​s
 +[[nothing]] you could do to help me.'
 +"​[[Shariputra]] said, 'Maybe there'​s some[[thing]] I can do for you. [[give]] it a try
 +and tell me.'
 +"The man said, `It wouldn'​t do any [[good]] to tell you. Don't [[waste]] my [[time]].
 +I've got too much [[pain]] in my [[heart]], so all I can do is cry.'
 +"​[[Shariputra]] said, '​I'​m sure I can help you. Tell me what's [[wrong]], and I'll
 +find a [[way]] to help.'
 +"The man said,'​Do you really mean it? It's be[[cause]] my [[mother]] is [[sick]]. She
 +went to see the doctor, who wrote her a prescription that says she needs the
 +[[eye]] of a [[living]] [[person]] to cure her. I've [[Gone]] the rounds of all the
 +p[[harm]]acies trying to buy a live [[person]]'​s [[eye]], but there are none for sale.
 +That [[kind]] of [[Medicine]] doesn'​t [[exist]], so there'​s no [[way]] to cure my [[mother]]'​s
 +[[illness]],​ and all I can do is cry. At [[first]] I intended to take out my own [[eye]]
 +to cure her, but I can't [[give]] it up. It's too [[pain]]ful. And so now there'​s
 +[[nothing]] I can do but cry!'
 +"​[[Shariputra]] [[thought]] it over, 'I really should help him out of this [[pain]]ful
 +dilemma. This is a [[Bodhisattva]] [[way]] I should [[cultivate]]! Also, he is very
 +[[filial]]. I've found a [[friend]] in my [[cultivation]] of the [[Bodhisattva]] [[way]]. This
 +is [[excellent]]! I should [[practice]] this [[Bodhisattva]] [[way]]!'​ He [[thought]] it over
 +for not very long-maybe [[two]] minutes-and made up his [[mind]], '​I'​m going to do
 +it!' Then he said, '​Don'​t cry. I'll [[give]] you my [[eye]] to help you out.'
 +"The man said, '​really?​ Of course that would be [[wonderful]]! Can you really
 +[[give]] up your [[eye]] to cure my [[mother]]'​s [[illness]]?'​
 +"​[[Shariputra]] said, '​It'​s no big deal. I can [[give]] it up. I'm someone who wants
 +to [[cultivate]] the [[Bodhisattva]] [[way]].'​
 +"The [[person]] said, 'Fine. I'm going to [[bow]] to you [[first]], [[bow]] to this
 +[[Bodhisattva]] who wants to [[cultivate]] the [[Bodhisattva]] [[way]].'​
 +"After the [[person]] [[bow]]ed to him, [[Shariputra]] couldn'​t get out of [[giving]] up his
 +[[eye]], and so he took a knife and gouged out his [[left]] [[eye]]. He was able to
 +stand the [[pain]] and said, 'Okay, you can take this to cure your [[mother]]'​s
 +"The [[person]] took it, looked at it and said, 'Ugh, your [[eye]] stinks! And
 +any[[way]] its a [[left]] [[eye]], and I need a [[right]] [[eye]]. It's totally useless!'​ He
 +slammed the [[eye]] to the [[ground]] and stamped it into the dirt with his foot,
 +smashing it to bits.
 +"At that, [[Shariputra]]'​s [[heart]] was filled with [[pain]]. Before he had been able
 +to [[bear]] the hurt from his [[eye]], but now there was hurt from his [[eye]] and from
 +his [[heart]] too, and he said, '​It'​s no [[wonder]] the [[Buddha]] said to [[give]]
 +[[Cultivating]] the [[Bodhisattva]] [[way]] a trial run. It' really hard to [[cultivate]]
 +the [[Bodhisattva]] [[way]]! It's really hard!!!'​ He was in [[pain]] and regretted it;
 +he didn't want to [[cultivate]] the [[Bodhisattva]] [[way]] anymore.
 +"The cr[[ying]] [[person]] started to laugh and said, 'Oh, so that's how your
 +[[Bodhisattva]] [[way]] was all along. It was just a start without a finish. You
 +could only manage to get started, but you couldn'​t keep it up. What [[kind]] of
 +[[Bodhisattva]] [[way]] were you [[Cultivating]] any[[way]]?'​ After saying that, he rose
 +into [[empty]] [[space]]; it turned out that he was a [[God]] who had come to test him.
 +Furthermore,​ [[Shariputra]] hadn't lost his [[eye]] after all, but his [[Bodhisattva]]
 +[[way]] was finished."​ ([[FAS-P]]I]] 51-54)
 +*The [[Bodhisattva]] in [[Theravada Buddhism]]
 +That [[Theravada]] [[Buddhist]]s do not [[recognize]] the [[Bodhisattva]] is a wide[[spread]]
 +mis[[conception]]. In [[Theravada]] both the [[Buddha]] [[Shakyamuni]] and the [[Buddha]]s of
 +the past are referred to as [[Bodhisattva]]s. The [[reality]] of the [[Bodhisattva]]
 +[[path]], which is the [[path]] to [[becoming]] a [[Buddha]], is ac[[knowledge]]d,​ but it is
 +considered by [[Theravadin]]s to be too difficult for all but a rare few to
 +1) [[Chinese]]:​ [[Pu Sa]] , [[Pu ti]] sa duo , 2) [[Sanskrit]]:​ [[Bodhisattva]],​ 3) [[Pali]] [[Bodhisatta]],​ 4)
 +Alternate [[translation]]s:​ [[Bodhi]]-[[being]],​ [[Buddha]]-to-be,​ [[person]] destined for
 +[[See Also]]: [[Mahayana and Hinayana Compared]], [[Bodhi Resolve]] ([[Bodhichitta]]),​ [[enlightenment]].
 +[[BTTS References]]:​ [[HS]] 95-97, [[DFS]] II 301-2; [[DS]] 5-6;TD 27-29; [[HD]] 13; [[EDR]] II
 +70-72; [[UW]] 25-26; [[FAS-P]]I]] 51-54 ; [[FAS]] Ch9 44-45; [[FAS]] Ch 11 39; [[SS]] I 107; [[SS]] VI]]
 +48-55; [[AS]] 98-99.
 +Twenty-five Bodhisattvas Descending from Heaven. Japanese painting, c. 1300.
 +Translations of
 +English: Enlightenment Being
 +Pali: bodhisatta
 +Sanskrit: bodhisattva
 +Mon: တြုံလၟောဝ်ကျာ်
 +([kraoh kəmo caik])
 +Burmese: ဗောဓိသတ်
 +(IPA: [bɔ́dḭθaʔ])
 +Chinese: 菩薩, 菩萨
 +(pinyin: púsà)
 +Japanese: 菩薩
 +(rōmaji: bosatsu)
 +Korean: 보살
 +(RR: bosal)
 +Tibetan: བྱང་ཆུབ་སེམས་དཔའ་
 +(byang chub sems dpa)
 +Thai: โพธิสัตว์
 +Vietnamese: Bồ Tát
 +Tamil: ஞானச்சீடர் (gnana seedar)
 +In Buddhism, a bodhisattva (Sanskrit: बोधिसत्त्व bodhisattva;​ Pali: बोधिसत्त bodhisatta) is either an enlightened (bodhi) existence (sattva) or an enlightenment-being or, given the variant Sanskrit spelling satva rather than sattva, "​heroic-minded one (satva) for enlightenment (bodhi)."​ Another term is "​wisdom-being."​[1] It is anyone who, motivated by great compassion, has generated bodhicitta, which is a spontaneous wish to attain Buddhahood for the benefit of all sentient beings.[2]
 +The bodhisattva is a popular subject in Buddhist art.
 +    1 In Theravāda Buddhism
 +    2 In Mahāyāna Buddhism
 +        2.1 Bodhisattva ideal
 +        2.2 Ten grounds
 +        2.3 School doctrines
 +    3 Gallery
 +    4 See also
 +    5 Notes
 +    6 References
 +    7 External links
 +In Theravāda Buddhism
 +The term "​bodhisatta"​ (Pāli language) was used by the Buddha in the Pāli canon to refer to himself both in his previous lives and as a young man in his current life, prior to his enlightenment,​ in the period during which he was working towards his own liberation. When, during his discourses, he recounts his experiences as a young aspirant, he regularly uses the phrase "When I was an unenlightened bodhisatta..."​ The term therefore connotes a being who is "bound for enlightenment",​ in other words, a person whose aim is to become fully enlightened. In the Pāli canon, the bodhisatta is also described as someone who is still subject to birth, illness, death, sorrow, defilement and delusion. Some of the previous lives of the Buddha as a bodhisattva are featured in the Jātaka tales.
 +In the Pāli canon, the bodhisatta Siddhartha Gotama is described thus:[3]
 +    before my Awakening, when I was an unawakened bodhisatta, being subject myself to birth, sought what was likewise subject to birth. Being subject myself to aging... illness... death... sorrow... defilement, I sought [happiness in] what was likewise subject to illness... death... sorrow... defilement.
 +    —Ariyapariyesana Sutta
 +While Maitreya (Pāli: Metteya) is mentioned in the Pāli canon, he is not referred to as a bodhisattva,​ but simply the next fully awakened Buddha to come into existence long after the current teachings of the Buddha are lost.
 +In later Theravāda literature, the term "​bodhisatta"​ is used fairly frequently in the sense of someone on the path to liberation. The later tradition of commentary also recognizes the existence of two additional types of bodhisattas:​ the paccekabodhisatta who will attain Paccekabuddhahood,​ and the savakabodhisatta who will attain enlightenment as a disciple of a Buddha. According to the Theravāda teacher Bhikkhu Bodhi the bodhisattva path was not taught by Buddha [1].
 +Theravadin bhikku and scholar Walpola Rahula (Sri Rahula Maha Thera) has stated that the bodhisattva ideal has traditionally been held to be higher than the state of a śrāvaka not only in Mahāyāna, but also in Theravāda Buddhism. He also quotes an inscription from the 10th Century king of Sri Lanka, Mahinda IV (956-972 CE) who had the words inscribed "none but the bodhisattvas would become kings of Sri Lanka",​ among other examples.[4]
 +    There is a wide-spread belief, particularly in the West, that the ideal of the Theravada, which they conveniently identify with Hinayana, is to become an Arahant while that of the Mahayana is to become a Bodhisattva and finally to attain the state of a Buddha. It must be categorically stated that this is incorrect. This idea was spread by some early Orientalists at a time when Buddhist studies were beginning in the West, and the others who followed them accepted it without taking the trouble to go into the problem by examining the texts and living traditions in Buddhist countries. But the fact is that both the Theravada and the Mahayana unanimously accept the Bodhisattva ideal as the highest.
 +    —Walpola Rahula, Bodhisattva Ideal in Buddhism
 +Clay sculpture of a bodhisattva. Afghanistan,​ 7th century
 +Sculpture of a bodhisattva from Mathura, India
 +Wood carving of Avalokiteśvara Bodhisattva. China, 907-1125.
 +[edit] In Mahāyāna Buddhism
 +[edit] Bodhisattva ideal
 +Mahāyāna Buddhism is based principally upon the path of a bodhisattva. According to Jan Nattier, the term Mahāyāna ("​Great Vehicle"​) was originally even an honorary synonym for Bodhisattvayāna,​ or the "​Bodhisattva Vehicle."​[5] The Aṣṭasāhasrikā Prajñāpāramitā Sūtra contains an simple and brief definition for the term bodhisattva,​ which is also the earliest known Mahāyāna definition.[6][7] This definition is given as the following.[8]
 +    "​Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called."​
 +Mahāyāna Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vows. With these vows, one makes the promise to work for the complete enlightenment of all sentient beings by practicing the six perfections.[9] Indelibly entwined with the bodhisattva vow is merit transference (pariṇāmanā).
 +In Mahāyāna Buddhism life in this world is compared to people living in a house that is on fire. People take this world as reality pursuing worldly projects and pleasures without realising that the house is on fire and will soon burn down (due to the inevitability of death). A bodhisattva is one who has a determination to free sentient beings from samsara and its cycle of death, rebirth and suffering. This type of mind is known as the mind of awakening (bodhicitta). Bodhisattvas take bodhisattva vows in order to progress on the spiritual path towards buddhahood.
 +There are a variety of different conceptions of the nature of a bodhisattva in Mahāyāna. According to some Mahāyāna sources a bodhisattva is someone on the path to full Buddhahood. Others speak of bodhisattvas renouncing Buddhahood. According to the Kun-bzang bla-ma'​i zhal-lung, a bodhisattva can choose any of three paths to help sentient beings in the process of achieving buddhahood. They are:
 +    king-like bodhisattva - one who aspires to become buddha as soon as possible and then help sentient beings in full fledge;
 +    boatman-like bodhisattva - one who aspires to achieve buddhahood along with other sentient beings and
 +    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.
 +According to the doctrine of some Tibetan schools (like Theravāda but for different reasons), only the first of these is recognized. It is held that Buddhas remain in the world, able to help others, so there is no point in delay. Geshe Kelsang Gyatso notes:[10]
 +    In reality, the second two types of bodhicitta are wishes that are impossible to fulfill because it is only possible to lead others to enlightenment once we have attained enlightenment ourself. Therefore, only king-like bodhicitta is actual bodhicitta. Je Tsongkhapa says that although the other Bodhisattvas wish for that which is impossible, their attitude is sublime and unmistaken.
 +The Nyingma school, however, holds that the lowest level is the way of the king, who primarily seeks his own benefit but who recognizes that his benefit depends crucially on that of his kingdom and his subjects. The middle level is the path of the boatman, who ferries his passengers across the river and simultaneously,​ of course, ferries himself as well. The highest level is that of the shepherd, who makes sure that all his sheep arrive safely ahead of him and places their welfare above his own.[11]
 +[edit] Ten grounds
 +According to many traditions within Mahāyāna Buddhism, on the way to becoming a Buddha, a bodhisattva proceeds through ten, or sometimes fourteen, grounds or bhūmis. Below is the list of the ten bhūmis and their descriptions according to the Avataṃsaka Sūtra and The Jewel Ornament of Liberation, a treatise by Gampopa, an influential teacher of the Tibetan Kagyu school. (Other schools give slightly variant descriptions.)
 +Before a bodhisattva arrives at the first ground, he or she first must travel the first two of the five paths:
 +    the path of accumulation
 +    the path of preparation
 +The ten grounds of the bodhisattva then can be grouped into the next three paths
 +    bhūmi 1 the path of insight
 +    bhūmis 2-7 the path of meditation
 +    bhūmis 8-10 the path of no more learning
 +The chapter of ten grounds in the Avataṃsaka Sūtra refers to 52 stages. The 10 grounds are:
 +    Great Joy: It is said that being close to enlightenment and seeing the benefit for all sentient beings, one achieves great joy, hence the name. In this bhūmi the bodhisattvas practice all perfections (pāramitās),​ but especially emphasizing generosity (dāna).
 +    Stainless: In accomplishing the second bhūmi, the bodhisattva is free from the stains of immorality, therefore, this bhūmi is named "​stainless"​. The emphasized perfection is moral discipline (śīla).
 +    Luminous: The third bhūmi is named "​luminous",​ because, for a bodhisattva who accomplishes this bhūmi, the light of Dharma is said to radiate for others from the bodhisattva. The emphasized perfection is patience (kṣānti).
 +    Radiant: This bhūmi is called "​radiant",​ because it is said to be like a radiating light that fully burns that which opposes enlightenment. The emphasized perfection is vigor (vīrya).
 +    Very difficult to train: Bodhisattvas who attain this bhūmi strive to help sentient beings attain maturity, and do not become emotionally involved when such beings respond negatively, both of which are difficult to do. The emphasized perfection is meditative concentration (dhyāna).
 +    Obviously Transcendent:​ By depending on the perfection of wisdom, [the bodhisattva] does not abide in either saṃsāra or nirvāṇa, so this state is "​obviously transcendent"​. The emphasized perfection is wisdom (prajñā).
 +    Gone afar: Particular emphasis is on the perfection of skilful means (upāya), to help others.
 +    Immovable: The emphasized virtue is aspiration. This, the "​immovable"​ bhūmi, is the bhūmi at which one becomes able to choose his place of rebirth.
 +    Good Discriminating Wisdom: The emphasized virtue is power.
 +    Cloud of Dharma: The emphasized virtue is the practice of primordial wisdom.
 +After the ten bhūmis, according to Mahāyāna Buddhism, one attains complete enlightenment and becomes a Buddha.
 +With the 52 stages, the Śūraṅgama Sūtra in East Asia recognizes 57 stages. With the 10 grounds, various Vajrayāna schools recognize 3–10 additional grounds,​[12] mostly 6 more grounds with variant descriptions.[13][14]
 +A bodhisattva above the 7th ground is called a mahāsattva. Some bodhisattvas such as Samantabhadra are also said to have already attained buddhahood.[15]
 +[edit] School doctrines
 +Some sutras said a beginner would take 3–22 countless eons (mahāsaṃkhyeya kalpas) to become a buddha.[16][17][18] Pure Land Buddhism suggests buddhists go to the pure lands to practice. Tiantai, Huayan, Zen and Vajrayāna schools say they teach ways to attain buddhahood within one karmic cycle.[19][20]
 +Various traditions within Buddhism believe in specific bodhisattvas. Some bodhisattvas appear across traditions, but due to language barriers may be seen as separate entities. For example, Tibetan Buddhists believe in various forms of Chenrezig, who is Avalokiteśvara in Sanskrit, Guanyin (Kwan-yin or Kuan-yin) in China and Korea, Quan Am in Vietnam, and Kannon (formerly spelled and pronounced: Kwannon) in Japan. Followers of Tibetan Buddhism consider the Dalai Lamas and the Karmapas to be an emanation of Chenrezig, the Bodhisattva of Compassion.
 +Kṣitigarbha is another popular bodhisattva in Japan and China. He is known for aiding those who are lost. His greatest compassionate vow is:
 +    If I do not go to the hell to help the suffering beings there, who else will go? ... if the hells are not empty I will not become a Buddha. Only when all living beings have been saved, will I attain Bodhi.
 +The place of a bodhisattva'​s earthly deeds, such as the achievement of enlightenment or the acts of dharma, is known as a bodhimanda, and may be a site of pilgrimage. Many temples and monasteries are famous as bodhimandas;​ for instance, the island of Putuoshan, located off the coast of Ningbo, is venerated by Chinese Buddhists as the bodhimanda of Avalokiteśvara. Perhaps the most famous bodhimanda of all is the bodhi tree under which Śākyamuṇi achieved buddhahood.
 +[edit] Gallery
 +    Standing bodhisattva. Gandhāra, 2nd-3rd century.
 +    Standing bodhisattva. Gandhāra, 2nd-3rd century.
 +    Gathering of bodhisattvas. China, 6th century.
 +    Mural of bodhisattvas. China, Tang Dynasty.
 +    Ākāśagarbha Bodhisattva. Japan, 9th century.
 +    Mural of a bodhisattva. China, 10th century.
 +    Avalokiteśvara Bodhisattva. India, 11th-12th century.
 +    Mahāsthāmaprāpta Bodhisattva. China, 13th century.
 +    Mañjuśrī Bodhisattva crossing the sea. Japan, 14th century.
 +    Kṣitigarbha Bodhisattva. Japan, 15th century.
 +    Samantabhadra Bodhisattva. Japan.
 +    Maitreya Bodhisattva. Tibet.
 +[edit] See also
 +    Bodhisattva vows
 +    List of bodhisattvas
 +    Karuna (compassion in Sanskrit)
 +    Bodhicharyavatara (A Guide to the Bodhisattva Way of Life)
 +    Vegetarianism in Buddhism
 +    Buddhist Ceremonies
 +[edit] Notes
 +    ^ Coomaraswamy,​ Ananda (1975). Buddha and the Gospel of Buddhism. Boston: University Books, Inc.. pp. 225. LCCN 64056434.
 +    ^ The Bodhisattva Vow: A Practical Guide to Helping Others, page 1, Tharpa Publications (2nd. ed., 1995) ISBN 978-0-948006-50-0
 +    ^ "​Ariyapariyesana Sutta"​. Access to Insight. Retrieved 2009-03-23.
 +    ^ "​Bodhisattva Ideal in Buddhism"​. Access to Insight. Retrieved 2010-04-18.
 +    ^ Nattier, Jan (2003), A few good men: the Bodhisattva path according to the Inquiry of Ugra: p. 174
 +    ^ Mall, Linnart. Studies in the Astasahasrika Prajnaparamita and Other Essays. Motilal Banarsidass. 2005. pp. 53-54.
 +    ^ Hirakawa, Akira. A history of Indian Buddhism: from Śākyamuni to Early Mahāyāna. Motilal Banarsidass. 2007. p. 297.
 +    ^ Conze, Edward. The Perfection of Wisdom in Eight Thousand Lines and its Verse Summary. Grey Fox Press. 2001. p. 89.
 +    ^ The Bodhisattva Vow: A Practical Guide to Helping Others, pages 4-12, Tharpa Publications (2nd. ed., 1995) ISBN 978-0-948006-50-0
 +    ^ Geshe Kelsang Gyatso, Joyful Path of Good Fortune: the Complete Buddhist Path to Enlightenment,​ p. 422
 +    ^ Patrul Rinpoche, Words of My Perfect Teacher,"​ page 218, "The king's way, called '​arousing bodhicitta with the great wish,' is the least courageous of the three. The boatman'​s way, called '​arousing bodhicitta with sacred wisdom,'​ is more courageous. It is said that Lord Maitreya aroused bodhicitta in this way. The shepherd'​s way, called 'the arousing of bodhicitta beyond compare,'​ is the most courageous of all. It is said to be the way Lord Mañjuśrĩ aroused bodhicitta."​
 +    ^ 大圆满隆钦宁提派前行念诵文编一遍智妙道
 +    ^ 大圆满心性休息颂
 +    ^ 吉祥鄔金密嚴寺:​ 八地在般若乘和金剛乘的分別
 +    ^ 459 因地菩薩和果地菩薩
 +    ^ 三大阿僧祇劫
 +    ^ 成佛的目的是到每一個世界去度眾生.
 +    ^ 即身成就與三大阿僧祇劫之修行
 +    ^ 顯教與密教
 +    ^ 「無諍之辯」導讀
 +    Gampopa; The Jewel Ornament of Liberation; Snow Lion Publications;​ ISBN 1-55939-092-1
 +    White, Kenneth R.; The Role of Bodhicitta in Buddhist Enlightenment:​ Including a Translation into English of Bodhicitta-sastra,​ Benkemmitsu-nikyoron,​ and Sammaya-kaijo;​ The Edwin Mellen Press, 2005; ISBN 0-7734-5985-5
 +    Lampert, K.; Traditions of Compassion: From Religious Duty to Social Activism. Palgrave-Macmillan;​ ISBN 1-4039-8527-8
 + tstang text
 +    Gyatso, Geshe Kelsang Gyatso, The Bodhisattva Vow: A Practical Guide to Helping Others, Tharpa Publications (2nd. ed., 1995) ISBN 978-0-948006-50-0
 +    Shantideva: Guide to the Bodhisattva'​s Way of Life: How to Enjoy a Life of Great Meaning and Altruism, a translation of Shantideva'​s Bodhisattvacharyavatara with Neil Elliott, Tharpa Publications (2002) ISBN 978-0-948006-88-3
 +    The Making of a Savior Bodhisattva:​ Dizang in Medieval China, by Zhiru (Kuroda Institute Studies in East Asian Buddhism series no. 21), University of Hawaii Press, 2007; ISBN 9780824830458 at Google Books
 +External links
 + Wikimedia Commons has media related to: Bodhisattvas
 +    Who Are Bodhisattvas?,​ an excerpt from Lankavatara Sutra
 +    The Thirty-Seven Practices of Bodhisattvas,​ all-in-one page with memory aids & collection of different versions.
 +    What A Bodhisattva Does: Thirty-Seven Practices by Ngulchu Thogme with slide show format.
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bodhisattva.txt · Last modified: 2018/02/26 18:10 (external edit)