Bodhisatava career

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01.Origin and development of Bodhisattva concept.

The concept of bodhisattva (meaning Buddha-to-be) is one of the most important concepts in

Buddhism. Etymologically the term can be separated into two parts, bodhi and sattva: bodhi from the

root budh, to be awake, means àwakening' or ènlightenment' and `sattva' derived from sant, the

present participle of the root as, `to be', means à being' or, literally, òne who is', à sentient being.'

Hence, the term is taken to mean òne whose essence is Enlightenment' or ènlightened knowledge'.

H. Dyal has given many different interpretations on this term, one has Bodhi or perfect wisdom as

his essence, one who essence in knowledge, he whose essence in becoming enlightenment, being

distained to attain fullest enlightenment, one who admonishes or exhorts all beings, one who devoted

or attach with bodhi. One who has power and energy directed towards bodhi.

According to these explanations it is possible to maintain that Bodhisatva means the person

who is supposed to be enlightened one in the future world, but now he is fulfilling his requirements

for his goal. In Pli canon the term has used more or less exclusively to designate Gotama Buddha,

prior to his enlightenment. The concept of bodhisattva, along with that of Buddha and of the

cakravartin (world-ruler), was in vogue in India even before the appearance of Gautama Buddha.1

A Bodhisattva's career should start with his making a resolution before a Buddha (abhinihara-

karana) from here onwards, till he attains Enlightenment, all his activities are directed towards the

practice of the perfections (paramitas). There seem to have been only six paramitas which were later

made into a group of ten. The earlier six, as given in Buddhist Sanskrit works, are as follows: dna

(liberality), sla (morality), khanti (patience), viriya (energy), dhyana (concentration) and pa

(wisdom). The four supplementary paramitas are upaya or upaya kausalya (skill in means),

pranidhna (resolution), bala (strength) and jnna. In the Pali list, there is nekkhamma

(renunciation) instead ofdhyana while upaya, bala andjnana are replaced by sacca (truthfulness),

metta (loving-kindness) and upekkha, (equanimity) respectively.

However, the interesting thing is length of a bodhisattva's career varies: some practice the

pramits for at least four asankheyyas and one hundred thousand kappas, others for at least eightasakheyyas and one hundred thousand kappas and yet others for sixteen asakheyyas and one

hundred thousand kappas. At this state of spiritual advancement he is capable of attaining

Arhanathship. But the sake of the world he inclined to do so. An important event in the bodhisattva's

life that occurs when he spends his penultimate life in the Tusita heaven is coming to the conclusion

1So kho ahaanabhisambuddho bodhisatto, Majjimanikya, iii, (2006) B.J.T.S, Colombo, p.114


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that he should leave the Tusita heaven and be reborn as a man. In this time the bodhisattva makes the

five great investigations (pancamahvilokana) regarding the time, the continent, the place of birth, his

mother and the life span left to her. The time (kla) has to be investigated because Buddhas do not

appear in the world when men live for more than one hundred thousand years or less than one

hundred. Bodhisattvas are born only in Brahaman or Krashtriya clan. There are so many miracles

regarding with his birth. Such as earth trembling, presences of gods, walking on flowers etc.

According to the literal sources we can identify three kind of stages in which the bodhisattva concept

was developed. First one is the primitive stage in which the word was employed simply to denote the

prince siddhrta Gautama who later became the Buddha. The second stage in which the meaning of

the term was further developed to include the previous lives of the Buddha in which he is supposed to

have striven for the attainment of Sambdhi. The final stage in which it assume the form of a

technical term denoting all those who aspire for enlightenment.2

TheMahyna tradition also has given big revolutionary ideas on the topic of Bodhisattva

and it inculcated the conception of Bodhisattva which is another ethical ideal.3

Thravda acknowledges only the historical Gautama (Sakyamuni) Buddha and past Buddhas

are accepted and regarding with Bodhisattva concept Only Maitreya Bodhisattva is accepted. As well

as they admire the Arahant or Pacceka Buddha. On the other hand Mhyna acknowledges Besides

Sakyamuni Buddha, other contemporary Buddhas like Amitabha and Medicine Buddha are also very

popular. Bodhisattva concept is a major concept in Mhyna tradition they believe thatAvalokitesvara, Mansjuri, Ksitigarbha and Samanthabadra are four very well known Bodhisattvas

besides Maitreya. Hope of every Mhyna disciple is attained to Buddhahood via Bodhisattva path.

Mahayana also asserts that everyone can become a Buddha.

While Maitreya (Pli: Metteya) is mentioned in the Pli 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 Theravda literature, the term "bodhisatta" is used

frequently to indicate someone who 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. Actually, here means about Arahantship.On the other hand, Mahyna encourages everyone

2Rahula bhikkhu, Telwatte, (1978), Critical study of the Mahvastu, Motilal Banaridass, Delhi, India, p. 50-51

3Dhammasiri Kirimatiyane, (2011) An inquiry into the Bohdisatva concept, Anudipan, Mgadhi, Colombo, p.

436
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to become bodhisattvas and to take the bodhisattva vows. There are so many different conceptions

about nature of Bodhisattva in Mhyana tradition. According to some Mahyna sources, a

bodhisattva is someone on the path to full Buddhahood.

The most conflict thing is bodhisattva ideal of the Mahayana be regarded as a protest against

the arahant ideal of the Hinayana. Because Mahayanist think that arahants are selfish. Thing is in this

very life they attain to Nibbna and there will not be any more birth. Though Bodhisattvas be born

again and again until their buddhahood fulfilling perfections. In that manner, they do great service for

welfare of beings. Actually thing here happening is they help quickly as possible to others until they

fully develop their abilities. When Threavdin Arahants experienced Parinibbna, Bodhisattvas

choose rebirth even after they have escaped sasra. They vow to do this until all beings are free

from samsara.

In this way, the Bodhisattva can be understood as a being who is wishing to attain future

Buddha hood. While early Pli canon quite logically recognize the Bodhisattva as a rare type of man

appearing at a certain stage of time and space, the latter works like Buddhava sa, Cariypitaka, pli

commentaries as well as Mahyna sutrs went on the developing the Bodhisattva concept in such a

way that he become an object of devotion and his human nature gradually disappeared.

02.Mahvastu and its contents

Mahvastu, term has often translated as great event, great subject or great story. Beal rendersthe Chinese equivalent of the Mahvastu, as great thing or compilation. Vastu conveys a Varity of

meanings. such as any really existing or abiding substance or essence, thing, object or article, wealth,

property, the thing in question, matter , affair, circumstance, subject, subject matter, content, plot or

pith or substance, of anything. As regard the application of the word as the title of the text. It may

well be understood to mean a topic, point of discipline of controversy the text appear to prefer to

call itself as the repository of the Dhamma, the bringer of the great welfare of the multitude and full

great knowledge, a treatise based on the teaching of the Buddha.4 Louis de valle pousin recognized

the Mahvastu as a huge confused compilation of legends on the origin of Buddhism, on the persons

of its founder and his first disciples. J.J Jones writes that theMahvastu is a collection of practically

all the history, quesi history and legends relating to the Buddha that passed current in the long period

4Rahula bhikkhu, Telwatte, (1978), Critical study of the Mahvastu, Motilal Banaridass, Delhi, India, p. 1-2
http://wapedia.mobi/en/Bodhisattva_vowshttp://wapedia.mobi/en/Bodhisattva_vows


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during which it was compiled.5

According to the colophone of the text it claims to be the Vinaya

pitaka of the Lokottaravdins, a branch of Mahsngika School.

The basic story of the Mahvastu starts with the great vow taken by the Buddha as a

bodhisattva practicing under the Buddha Dipakara in the distant past. It is followed by his rebirth in

the Tusita heaven in the near past and then the Buddhas decision to enter queen Mys womb to be

born in this world . the story continues , relating the Buddhas youthful life. Renunciation of the

worldly life enlightenment, first preaching up to his edification activities and the formation of the

Buddhist order. This basic story is often interrupted by many other stories, allegories, scriptural

literature, birth stories, doctrinal discourses, and so on sometimes out of place.6

Encyclopedia of religion and ethics states about the content of the Mahvastu as follows, it

includes gnomic treasure which also traditional and enormous mass of Jtaks. And tales certain

dogmatic speculations interminable lists of Buddhas, needless digressions, mere padding, two , tree

four accounts and more of the same episode , from different sources, sometimes following one

another, sometimes scattered throughout the book, dovetailed into one another, dismembered,

lacerated7

According to E.J Thomas, it is the great story, career of Gautama Buddha, as conceived

by as adherent of the Lokkottaravda School, in order to tell this he (the author) goes through the

vinaya and incorporates all the legends he can find. To what extent they were in his vinaya we cannot

say, but some of the poems eulogies and ballads came from other parts of the canon.8

The content of

the text can classify into four groups,

1. Biographical accounts parting to buddhas career.2. Stories relating to his former existence (Jataka)3. stories about his disciples or devotees (Avadna)4. Discourses and expositions (Sutra, veyykrana)However it is very clear that the title of the Mahvastu has been adopted, it seems to us,

intentionally, to establish a connection with the Pli Mahvagga, the first of the five books of the

Theravda vinaya. But the Mahvastu has almost nothing of the vinaya rules of the Buddhist order

nor the history of their formation, as the title vinaya suggest. The contradiction between title andcontent of the book raises a serious suspicion

9. On the matter of fact E.J Thomas says, the

Mahvastu is a treatise originally meant to be not the sole re presentative of the vinaya, but only the

5Rahula bhikkhu, Telwatte, (1978), Critical study of the Mahvastu, Motilal Banaridass, Delhi, India, p.2

6Encyclopedia of Buddhism, vol vii, 2003, (ed) Weerathana. G.C, Colombo, p. 504

7Encyclopedia of religion and ethics, vol 8, (1964), T &T Clark, Edinburg, p.328

8Jinananda, B, Mahavagga, Mahavastu and Lalitavisatra, Nlanda Maha vihara research publication , India, p.243

9ibid 244p


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beginning or the opening of it.10

Nlinksha Dutt calls it is plan and clear that the redactors of the

vianaya pitaka made some attempt to give an account of the founder and his mission before they went

into the details of vinaya rules and the allied details including the history and interpretations of those

rules.11

Content of the text lead us to believe that the Mahvastu plan to deal not with vinaya proper, but

rather with the preliminary accounts including a biographical sketch of the master. That the present

form the text contains many other elements which have no relation to the vinaya is to be explained by

the fact that it represents a wide range of composition, differing in age well as in authorship.

03. Bodhisattva concept depicted in Mahvstu.Mahvastu has depicted term Bodhisattva as a being who develop his heart purity up to the

maximum level.

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After venerating to the Buddha, at the beginning it has mentioned pretty importantfacts about the concept of Bodhisatva. Facts or the fundamentals with regard to the concept of

Bodhisatva can categorized as follows,

Bodhisarva chary Dasakusala Karmapatha, Sangravastu Pramits Bodhisatva bhumi Bodhi citta

Bodhisatva cary.

According to Mahvastu the places or stages that the bodhisattva developing his career is

known as Bodhisatva cary. Lexicons render the meaning of term as course, proceeding, behavior or

conduct, in the text particular procedure has signified as Lokrtha cariy. there are four types of

Bodhisatva career.

Prakti cary- Pranidna cary

10Jinananda, B, Mahavagga, Mahavastu and Lalitavisatra, Nlanda Maha vihara research publication , India, p. 244

11Ibid, p. 244

12Rahula bhikkhu, Telwatte, (1978), Critical study of the Mahvastu, Motilal Banaridass, Delhi, India, p. 55


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Anulma cary13 Anivartana cary

The person passing through this stage is called at the beginning an ordinary being. Aparjitadvaja

a perfect Buddha in whose presence this very skyamuni when he lived as a universal king

(cakkawatti rja) he lived in the natural stage of his career. And also this is the beginning of bdisatva

career.

Pranidna carymeans vow to attain enlightenment. resolving stage of his career as the head of

a guild of merchants. First vowed to acquire the root of goodness, saying, may I in some future time

become a Buddha , Tathgata, an Arhan, a perfect Buddha life this exalted Skyamuni and may I too

be called Skayamuni, and so on to the words, andmay Kapilavstu be my city too.14

The first two

stages bodhisattva may earn the bdicitta. The enthusiastic desire to become an equal of the present

Buddha predominated their thought in the moment of Bdhicitta uppda. The noble purpose of

helping others and helpless worldlings, though the most vital aspect of the production of the thought

of enlightenment is simply confined to a single sentence, whereas the attaining of personal beauty and

transcendental glory place a prominent part in the formula of resolve (pranidna).

Anuloma cary means alludes to his progressive approach to the goal. Term has rendered into

English as conforming stage.

Anvarta Cary means preserving career. All requirements fulfilled, the would be Bodhisatva

arrives at the feet of the contemporary Buddha in order to accomplish the state of fully fledged

Bodhisatva. In this stage he gets the proclamation by the Buddha, that definitely you will be a

Buddha in future. After that he will proclaimed by various Buddha, until he realize the enlightenment.

This concerns the actual task of the Bodhisatva.

Bodhisatva Bhumi.

Mahvastu and other sanskrith sources used term Bhumi instead of theravda Magga. Theword bmi has deferent meanings such as earth, ground, territory place and stage etc. as a technical

term in the Buddhist Sanskrit texts; it signifies a stage in bdisattvas career. The text remarks that

even a single Bumai is infinite and beyond the limitation of human comprehension. It is not therefore

13Catvrimni bodhisatvnbodhisatvacaryni, prakruri chary, pranidhna chary,, anuloma chary,

anivartha chary. Mahvastu, (1890) E. Senarts edition, vol 1, A limprimerie Nationale, Paris, p.114

Pranidhnacaryyapravathamnena punarahamangateadhavani buddhobhaveya tathgato ..

Mahvastu, (1890) E. Senarts edition, vol 1, A limprimerie Nationale, Paris, p. 1


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possible to measure the Bhumis of Bodhisatvas. Even the names of the ten stages as given in the

Mahvastu are mostly different from other sources, which is generally regarded as the standard work

on the subject. Those ten stages are as follows,

1. Durrha2. Baddhamna3. Pushpamandita4. Rucir5. Cittavistar6. Rpavat7. Durjay8. Janma nidsh9. Yauvarjy10. abhieka.15

The Mahvastu advocates that a Bodhisattva remains without much distinction from ordinary man

up to the occupation of the seventh Bhumi . According to Nalinaksha Dutt, Mahvastu account to

be the earliest or the schemes, and the conception of Bhumis was as he finds, very hazy to the

compilers of the work. each stage, generally speaking, is presented with its particular disposition

(sandhi citta) which enables the adept to advance to and abide in that state, the duties and

responsibilities of the Bodhisattva occupying the state are elaborated in a more or less independent

ways and ideological shortcomings and imperpefions that may result in the adepts failing to occupy

the next stage.16

Bodhicitta

A Bodhisattva s career is said to commence with the production of the thought of Bodhi

(bodhi citta), he thinks of becoming a Buddha for the welfare of all creatures making certain great

15 Dasa khalu jinaputr bodhisatvna bhuiyo

Bhavanti katam dasaDurroheti pratham bhumi samupadisyateDvitiy baddhamn nma trutiy puspamandit

Caturti rucir nma pachami citta vistarSasti rupavati nma sattami durjay smrut

Astam janma nideso navami yovarjayt

Dasami tvambisekto iti et dasa bumayah, Mahvastu, (1890) E. Senarts edition, vol 1, A limprimerie

Nationale, Paris, p. 7616

Rahula bhikkhu, Telwatte, (1978), Critical study of the Mahvastu, Motilal Banaridass, Delhi, India, p. 64


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vows and his future greatness is predicted by a living Buddha. According to the Mahvastu the

confession of sins and application of merit are two indispensable formalities which ought to precede

the Bodhicitta.17

Mahvastu expressed that his enthusiastic wish to become a perfect Buddha

endowed with all characteristics for the benefit of the world, I having crossed, may I help to living

beings to cross. I being liberated, may I liberate others. I being comforted, may I comfort others. I

being finally released, may I release others.18

In the first two stages bdisatva may earn the bdicitta. The enthusiastic desire to become an

equal of the present Buddha pre dominated their thought in the moment of Bdhicitta uppda. The

noble purpose of helping others and helpless worldlings, though the most vital aspect of the

production of the thought of enlightenment is simply confined to a single sentence, whereas the

attaining of personal beauty and transcendental glory place a prominent part in the formula of resolve

(pranidna). The thought of enlightenment (bdhicitta) and resolve pranidna are to mark the

commencement of the sacred career of bdisatva. These two components bdicitta and prandna are

closely interrelated. Mahvastu seems to understand that the production of the thought of the

enlightenment is possible even though paying homage to the Buddha at a stpa whereas it is

obligatory for one to meet a Buddha in order to make the formal resolve. Mahvastu usually speaks

in terms of incalculable and immeasurable aeons (kalpa) with regard to the career of a bdisatva and

this gives us the impression that there exist infinite intervals of time between the first thought,resolve

and buddhas prediction. Pranidna is divided in to two parts in the pli tradition. First,Bdisattva

to-be-aspires for the bdhi, his intention being quite personal and unexpressed. This stage of

aspiration is known to the southern authorities as manpranidna which seems to correspond to the

state of adhimukti19

Dasakusala Karmapatha

After the proclamation Bodhisattva should practice ten right ways of behavior. Because of

trough the practicing of those ten Karmapaths one can get nearer to the enlightenment. Those tenare as follows,

Kyakamma

17Mahvastu, (1890) E. Senarts edition, vol iii, A limprimerie Nationale, Paris, p . 258

18Mahvastu, (1890) E. Senarts edition, vol iii, A limprimerie Nationale, Paris, p 359

19Rahula bhikkhu, Telwatte, (1978), Critical study of the Mahvastu, Motilal Banaridass, Delhi, India, p. 58-

59


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Pntipta Adinndna Kmesu micchcr

Vaci kamma

Musvda Pisunvda Parusvda Samprapplpa

Mano kamma

Abhijjh Viypda Micchditthi

It has added that in Mahvastu Bodhisatvs always abide by the ten ways of right conduct,

maintain equanimity both joy and grief.

Sangravastu

Sangravastu means four grounds of treatment, according to the Mahvastu one who wish to be

a Buddha or one who lives at the stage of Bodhisattva should practice these four fold ground of

treatments, namely

Dna generosity Priyavdaya affability Arthacariy beneficence Samnasukhadukkat equanimity

The conqueror won men by appealing to them on four grounds , namely his generosity, his

affability, his beneficence and his equanimity in prosperity and adversity. There was nothing he

possed which he was not ready to give up. Time and again when he saw a beggar the sight gladdened


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his heart. Repeatedly he gave up his eyes; his flesh his son, his wealth and grain his self and his very

life.20

Pramits ( perfections)

the reference of the supreme virtues of perfections to be fulfilled by a bodhisattva are so rare

and spare in the Mahvastu sphere.21

We cant see the fully account of six perfections ( dna, sila, kanti, viriya, dhyna and Prajn) in

Mahvastu but there are individually mentioned here and there.

20soyakici deva dna sila samayacopavsaseveti amtsaryavanto lokassya hitagavesanto,

Mahvastu, (1890) E. Senarts edition, vol 1, A limprimerie Nationale, Paris, p p.321

Rahula bhikkhu, Telwatte, (1978), Critical study of the Mahvastu, Motilal Banaridass, Delhi, India, p. 69


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ConclusionAbove facts lead us to conclude that the Mahvstu has not taken Bodhisatva ideal in its fully

developed form. Bodhisatva ideal described in the Mahvastu shows, a considerable Mahyna

influence. It implies a Root stage of portraying the greatness of Bodhisatva than the Buddha. Through

presenting birth stories author has greatly tried to praise the greatness of Bodhisatva. Especially, in

birth stories like, Ghatikra, Surupa, Arka, and Mrakata author of Mahvstu has intentionally evaluate

the self devotion of the Bodhisatva. It shows that the Mahvstu exhibit that special love for

phantasmagoria splendid and enchanting illustrations which are portray the miracles power of the

holy man as well as to serve the glorification of Buddha, which is a so characteristic of Mahyna.

However it is very clear that the text has tried to blurb the super natural characters of Buddha. It has

pledged very much the bio- grapy of the Buddha with supernatural incidents. That may be the reason

to introduce Lokkotaravdinas as beliver in the supernatural character of the Bodhisatva.22

So thatas stated by Velle Poussin, Mahvstu belongs the transient period from Hinayna to Mahyna or in

other words bridge between old vehicle and the new.

22Encyclopedia of religion and ethics, vol 8, (1964), T &T clark, Edinburg, p..328


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Selected Bibliography.

Primary sources

1. Dignikya, B.J.T.S (2006), Colombo, Sri Lanka2. Mahvastu, (1890) E. Senarts edition, vol 1, A limprimerie Nationale, Paris,

Secondary sources.

1. Rahula bhikkhu, Telwatte, (1978), Critical study of the Mahvastu, MotilalBanaridass, Delhi, India

2. Winternitz Moriz, (1972) A history of Indian literature, vol ii, Delhi, India,3. Law, bimal caran, (1930) A study of the mahvastu, Thacker spring &

cooperation, Calcutta, India.

Encyclopedias

1. Encyclopedia of Buddhism, vol iii, 1972, (ed) Malalasekara. G.P, Colombo,2. Encyclopedia of Buddhism, vol vii, 2003, (ed) Weerathana. G.C, Colombo,3. Encyclopedia of religion and ethics, vol 8, (1964), T &T Clark, Edinburg

Journals

1. Dhammasiri Kirimatiyane, (2011) An inquiry into the Bohdisatva concept, Anudipan,Mgadhi, Colombo

2. Jinananda, B, Mahavagga, Mahavastu and Lalitavisatra, Nlanda Maha vihara researchpublication , India

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