Bodhisattvas-in-Mahayana-Buddhism

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Bodhisattvas in Mahayana Buddhism.

Sogyal Rinpoche states A bodhisattva is a being whose sole wish is to benefit

all sentient beings, and who dedicates his or her entire life, work, and spiritual

practice to the attainment of enlightenment, in order to be of the greatest possible

help to other beings. (2002, 399). It appears the bodhisattva path is truly a path of

selfless devotion to humanity; in essence the bodhisattva devotes his or her wisdom

and compassion to the service of the whole world. (Sogyal Rinpoche, 2002, 368). By

vowing not to flee the agony of samsara the bodhisattva forsakes the luxury of the

liberated or emancipated state of nirvana and chooses to return to benefit humankind.

This essay will focus on Bodhisavattas in the Mahayana Buddhist tradition by

investigating the stages, paths and perfections of the Bodhisattva (future

Buddha). (Johnson et al, 1982, 7); in addition it will briefly highlight traces of this

philosophical thought in the Christian faith tradition.

Before discussing Bodhisattvas it is useful to place this concept within the context

of Mahayana Buddhism. According to Johnson et al the Mahayana movement arose

during a period from 100 B.C.E. to 100 C. E. and state this movement called itself

the Mahayana, the Great Vehicle or Course (yana: a going, a course, a journey; a

vehicle), (1982, 65). The Mahayana tradition differs to the earlier Theravada form of

Buddhism because it places less emphasis on scripture and focuses on the practical

aspects of being an active human being in the world. In other words the Mahayana

tradition places more emphasis on preserving the spirit of the Buddha while the


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Theravada tradition focuses on preserving the word of the Buddha. Johnson et al state

The Great Course said its adherents, was that of the bodhisattva, which leads to

Buddhahood (supreme, perfect enlightenment), while the inferior Course which

refers to Theravada leads only to arhant-ship. (1982, 65). This concept is a major

shift within Buddhism because it opens up the possibility of achieving Buddhahood and

reaching nirvana to all human beings at any stage during ones lifetime: Johnson et al state

that The Mahayana innovation was to proclaim that the bodhisattva course is open

to all, to lay out a path for aspiring bodhisattvas to follow, and to create a new

pantheon and cult of superhuman bodhisattvas and cosmic Buddhas who respond to

the pleas of devotees. (1982, 66). It seems this shift can be traced in the Pali Canon; in

Some Sayings of the BuddhaWoodward includes a passage from the Digha Nikaya

(DN) sutta which discusses the Buddha mentioning the coming of anotherFully

Enlightened One, endowed with wisdom and righteousnesss.a Buddha like

myself. D.N. iii. 76. (1973, 212); this appears to suggest the possibility to move beyond

the highest state of arhant-ship proclaimed in the Theravada tradition.

Prior to a discussion of the stages, paths and perfections it is worth re-iterating the

essence of a Bodhisattva and where he or she resides in the realm of physical and

metaphysical dimensions in the lifespan ofBuddhahood. According to Williams it is

vital that the Bodhisattva renounces samsara and also any conception of nirvana that

abandons other sentient beings; in essence the Bodhisattva goes beyond duality,

abandons greed, hatred, and delusion but does not abandon sentient beings; he or

she attains wisdom but preserves compassion. (1989, 181). Williams discusses a

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non-abiding form of nirvana and indicates this is the form of nirvana attained by the

Bodhisattva on reaching Buddahood; which is to say that this is a nirvana which

embodies two dimensions the upward movement away from samsara, away from

greed, hatred, and delusion, and a downward movement returning to the maelstrom

of samsaric institutions and persons out of compassion (see Nagao 1981: 61 ff).

(1989, 182). In relation to a Buddha Williams indicates that he or she abides neither in

samsara or nirvana in the sense that he has abandoned suffering sentient beings

more In a sense he has a foot (or a lotus) in both camps, while in another sense he is

in neither. because He has gone beyond all duality and all clinging he clings

neither to the world nor to transcendence. (1989, 183).

An important concept on the path of the bodhisattva is that ofbodhicitta

which is the wish to attain enlightenment; Williams refers to it as the motivation to

generate the Mind of Enlightenment or Awakening Mind (1989, 198).

Williams suggests that this wish to attain enlightenment is a truly life changing

experience because one ceases to be an ordinary human being and becomes a

Son or Daughter of the Buddhas (Bodhicaryavatara 1:9). (1989, 199). To provide

further explanation Williams draws on what he calls one of the greatest spiritual

poems of mankind; the poemBodhicaryavatara written around 700 AD by the

Buddhist monk Santideva eloquently describes bodhicitta;

It is like the supreme gold-making elixir,

For it transforms the unclean body we have takenInto the priceless jewel of a Buddha-Form.

Therefore firmly seize this Awakening Mind.

How can I fathom the depths

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Of the goodness of this jewel of the mind,

The panacea that relieves the world of pain

And is the source of all its joy? (1989, 198).

According to Williams when bodhicitta arises the individual enters the first stage

(bhumi) of a ten stage process on the path to Buddhahood, (1989, 204); this is

outlined in theDasabumika Sutra. The first stage is know as the Joyous stage and

suggests the individual is filled with joy, and makes ten great vows. (1989, 204);

in summary according to Williams without exception the vows center around worship to

all Buddhas, to preserve the teaching of the Buddhas, to understand the earthly life of the

Buddha, to realize bodhicitta and to practice all the duties of a bodhisattva, to develop all

beings in the knowledge of the Buddha, to commence the path of the Great Way

(Mahayana), to make fruitful and successful actions of the body, speech and mind, to

attain enlightenment and spread the doctrine. The second bhumi is known as the

Immaculate or Pure, the Bodhisattva is said to be possessed of a perfectly pure

morality. (Williams, 1989, 209). Williams states at this stage the perfections of

morality are practiced and the Bodhisattva attains to their highest degree the ten

good paths of action three physical: abstention from killing, stealing, and sexual

misconduct; four vocal: abstention from lying, slanderous, insulting, and frivolous

speech; and three mental: abstention from greedy desire, malice and false views.

(1989, 209). Williams indicates that the Bodhisattva suggests these moral teaching to

others and becomes their protector, guide and teacher. The third bhumi is referred to as

Luminous; at this stage the virtue of patience is perfected and the concept of

impermanence is fully understood. During the fourth bhumi known as Ignited, or

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Radiant the Bodhisattva cultivates the many elements of enlightenment; Here, we are

told, the Bodhisattvas attachment to any sort of self comes to a complete end.

(Williams, 1989, 210). According to Williams it is said that the Bodhisattva cannot be

conquered by demons or forces of evil therefore the fifth bhumi is called Difficult to

Conquer. Williams states it is at this stage that the Bodhisattva masters the

perfection of meditation. (1989, 210). Williams refers to sGam po pa who eloquently

described the essence of this perfection, it lies in the tranquility by which the mind

abides within inself by the oneness of the good and wholesome (1989, 210).

According to Williams at this stage it is through meditiation that the Bodhisattva truly

understands the Four Noble Truths and in addition becomes fully aware of any other

sort of truth (such as ultimate and conventional). (1989, 210).

The sixth bhumi is referred to as Approaching; Williams states this is the

stage at which our aspirant attains the perfection of wisdom. (1989, 211).

According to Williams it is at this stage that the Bodhisattva is focused on the true

apprehension of dependent origination; Williams states dependent origination is

associated with the lack of inherent existence. which means that Things are neither

born nor do they perish, but they are still involved in the appearance of birth and

death. (1989, 211). Williams (1989) refers to a paradox in the requirements of the

stages when he mentions that the content of the perfection of wisdom and direct insight

into emptiness were prerequisites for the attainment of the first bhumi therefore all

subsequent perfections are precisely so inasmuch as they are underpinned by an

awareness of emptiness. Most importantly at this stage the Bodhisattva could if he so

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wished abandon the world and enter the peace of (Arhat) nirvana. (Williams, 1989,

211). According to Williams having forsaken the opportunity to enter a selfish nirvana

the Bodhisattva spends the remaining stages developing skiful means, entirely

devoted to the welfare of others. (1989, 211) therefore from the seventh stage onwards

a further list of perfections are added which are The perfections of skiful means, the

vow (supremely highest vow), power, and gnosis or awareness. (1989, 212). The

seventh stage is referred to as Gone Afar and in addition to the list of perfections above

the Bodhisattva practices fully giving (!), pleasant speech, beneficent conduct, and

impartiality. (Williams, 1989, 212). Some of most important points to note at this

stage are that the mind of the Bodhisattvais always absorbed in the Doctrine, even

when asleep. He can manifest in whatever form he likes for the benefit of others,

including that of an Arhat or, one assumes, a Buddha. (Williams, 1989, 212).

According to Williams normally by the seventh or eight stage the progression of the

Bodhisattva is said to be irreversible and as such he is destined for supreme

Buddhahood and incapable of reverting to methods of liberation and aspirations of

the Arhats (1989, 212). This suggests a defining distinction between the path of the

Bodhisattva and that of the Arhat, Williams states that From the eight stage, the

Immovable, the Bodhisattva begins the immense task of eradicating for ever the

obscurations to omniscience. (1989, 212). According to Williams the ninth stage

referred to as that of Good Intelligence is when the Bodhisattva ...is said to acquire the

knowledge and duties pertaining to all the vehicles Arhats,Bodhisattvas, and

Tathagatas. (1989, 212) therefore the Bodhisattva passes on the message of the Buddha

to all sentient beings. At this rare level the Buddha masters all knowledge of grammer

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and becomes a wonderful preacher! (Williams, 1989, 212); essentially he becomes

a very special preacher because he can understand different questions from all

different beings in the entire cosmos in one go, and most importantly it is said that

he can answer them all, each separately and satisfactorily with just one sound.

(Williams, 1989, 212). The tenth stage or the Cloud of Dharma is the final stage of the

process; according to Williams it is thus called because a Bodhisattva at this bhumi

lets the Dharma fall like rain and extinguishes the very subtle glow of conflicting

emotions still held by sentient beings. (1989, 213). According to Williams when a

Bodhisattva meditates at this stage he or she appears upon a wonderful jeweled

lotus seat known as the Great King of Jewels. (1989, 213). It could be said that the

Bodhisattva has truly entered the realm of the Bodhisattvas; Williams states Many

other Bodhisattvas appear, and light rays permeate all the directions which relieve

the misery and sufferings of sentient beings. (1989, 213). According to Williams the

stage of a Buddha is beyond the tenth stage and this coincides with the fifth of the

five paths, that of No-more Learning (1989, 213); in addition within the Tibetan

Buddhist tradition advanced Tantic practices are required to attain the end goal of

complete Buddhahood.

With reference to the process of the spiritual path it is worth noting that the

Buddha himself offered advice which according to Sri Rahula is unique in the

history of religions: Yes, Kalamas, it is proper that you have doubt, that you have

perplexitydo not be led by reports, or tradition, or hearsay. Be not led by the

authority of religious texts, nor by mere logic or inference, .But, O Kalamas, when

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you know for yourselves that certain things are unwholesome (akusula), and wrong,

.then give them upAnd when you know for yourselves that certain things are

wholesome (kusula) and good, then accept and follow them (2008, 2). In addition

the Buddha went further when he suggested that a disciple should examine even the

Tathagata (Buddha) himself, so that he (the disciple) might be fully convinced of the

true value of the teacher whom he followed. (Sri Rahula, 2008, 3).

To return to the subject of the Bodhisattva it is important to mention the Celestial

Bodhisattvas and their place within the Pantheon of the Mahayana tradition. Johnson et

al state The Mahayana pantheon contains personages to whom the Mahayanist

should offer worship, veneration, and propitiation. (1982, 78). According to

Johnson et al a chief innovation of the Mahayana tradition is a class of great bodhisattvas,

also referred to as great beings. Johnson et al indicate that up to fifty great beings have

been mentioned in the Sutras and Of these, four become most important: Manjusri,

Avolokitesvara, Mahasthamaprapta, and Maitreya. (1982, 78). Johnson et al

indicate that the great beings cannot be placed in a specific human historical context;

there is no evidence that any of them is an apotheosis of a human hero, as Rama

certainly was and Krishna probably was. (1982, 79). With regard to their emergence

in literature Johnson et al indicate no Sutra preaches devotion to a celestial

bodhisattva until the third century C.E. which is three centuries after they entered

the literature; Johnson et al conclude that The strategic function of these bodhisattvas

is to serve as Mahayana counterparts to the great arhants in the Pali Sutras. (1982,

79). Williams discusses the Celestial Bodhisattvas in the context of future Buddhas if

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there are future Buddhas then the being who is to become the very next Buddha

must already exist and be far advanced.That being is Maitreya (1989, 228), in

addition Maitreya is presently the only Bodhisattva of celestial status accepted by both

Mahayana and non-Mahayana traditions; Johnson et al state All Hinayana sects

acknowledge Maitreya, and the Theravada tradition recognizes no other

bodhisattvas in the present age. (1982, 79). According to Johnson et al Maitreya is

the earliest cult bodhisattva and unlike the Buddhas before him, is alive, so he can

respond to the prayers of worshippers. (1982, 79). Johnson et al (1982) indicate that

from its Sanskrit root his name means benevolent therefore he is viewed by his devotees

as being compassionate and willingly grants help. Johnson et al indicate that Manjusri

shares with Maitreya preeminence among the bodhisattvas in the Mahayana Sutras

up to 300 C. E. (1982, 80). According to Johnson et al it is said that Manjusri normally

appears to human beings in dreams and Merely hearing Manjusris name subtracts

many aeons from ones time in samsara. (1982, 80). Williams states that Manjusri is

perceived to be eternally young a youth of 16, a crown prince who is nevertheless

ancient in wisdom. (1989, 238); Johnson et al indicate that Manjusri is the crown

prince of Dharma, because, like other tenth-stage bodhisattvas, he will next become

a King of Dharma, a Buddha. (1982, 80). According to Williams another of the great

celestial beings is Avolakitesvara who In his (or her) different forms is perhaps the

most popular of all Mahayana Bodhisattvas. (1989, 231). Like Maitreya and

Manjusri he is a bodhisattva of the elevated tenth stage. Johnson et al indicate that

Avolakitesvara has purified his vows under millions of Buddhashe adopts the

guise of a Buddha, bodhisattva, a disciple, Brahma, Indra and other gods. and

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similar to Manjusri he has assumed the role of a Buddha and will do so again but

without getting trapped in extinction. (1982, 81). Johnson et al suggest that it is in

this respect that celestial bodhisattvas are superior to the Buddhas. (1982, 81).

Finally, Mahasthamaprapta could possibly be viewed as having a lower profile than

Avolakitesvara however according to Johnson et al as an attendant of the Buddha

Amitabha theSukhavativyuha Sutra places him on a par with Avolakitesvara;

it is also worth noting that in Far Eastern art he is frequently represented

standing on the right of Amitabha while Avolakitesvara stands on the left. (1982,

82). Possibly the most important point of all to stress is one made by Williams when he

states the bodisattvas are as real as we areand as unenlightened beings we need

all the help we can get! (1989, 236).

The renowned 21st century writer Sogyal Rinpoche clearly states the importance

of the ideal of the bodhisattva in society from a Tibetan Buddhist perspective; The most

compassionate insight from my tradition and it noblest contribution to the spiritual

wisdom of humanity has been its understanding and repeated enactment of the ideal

of the bodhisattva, (2002, 368). Sogyal Rinpoche (2002) believes we need

bodhisattva lawyers, artists, politicians, doctors and economists, in fact he asserts that we

need bodhisattvas is all professions and aspects of society. Most importantly Sogyal

Rinpoche states that this process of incarnation is not limited to Tibet, but can

occur in all countries and all times. (2002, 105) and refers to many great artists,

leaders, scientists and humanitarians such as Gandhi, Einstein, Mother Teresa, Abraham

Lincoln, Shakespeare, St. Francis, Beethoven and Michelangelo. Essentially these great

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historical figures come from different faith traditions therefore perhaps the ideal of the

bodhisattva is a common tread that links us all forWhen Tibetans hear of such people,

they immediately say they are bodhisattvas. (Sogyal Rinpoche, 2002, 105). It seems

the wisdom or ideal of bodhisattva can also be found in the Christian writings of St

Francis;

Lord make me an instrument

Of thy peace, where there is hatred,

Let me sow love;Where there is injury, pardon;

Where there is doubt, faith;

Where there is despair, hope;

Where there is darkness, light;And where there is sadness, joy. (Rinpoche. S, 2002, 369)

In summary, this essay focused on the concept of the Bodhisavatta in the

Mahayana Buddhist tradition by investigating the stages, paths and perfections of the

Bodhisattva (future Buddha). (Johnson et al, 1982, 7). It outlined the evolutionary

ten stages (bhumi ) the Bodhisattva must pass through to achieve the most elevated stage

of development; these include the Joyous, Immaculate or Pure, Luminous, Ignited,

Difficult to Conquer, Approaching, Gone Afar, Immovable,Good Intelligence and

Cloud of Dharma. Bodhicitta which is the wish to attain enlightenment signals the

entrance into the first stage (bhumi); Williams refers to it as the motivation to generate

the Mind of Enlightenment or Awakening Mind (1989, 198). Fundamental to

the ideal of the bodhisattva is the renunciation of samsara and also any conception of

nirvana that abandons other sentient beings. With reference to the process of this or any

spiritual path the Buddha offered advice which is considered unique in the history of

religions: (Sri Rahula, 2008, 2); the advice centers around the idea of trusting in

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instinctual feelings of what is good and wholesome or bad and unwholesome. The

Celestial Bodhisattvas are a very important feature within the Pantheon of the Mayayana

tradition; Johnson et al indicate the most important ones mentioned in the Sutras are

Manjusri, Avolokitesvara, Mahasthamaprapta, and Maitreya. (1982, 78). Williams

(1989) indicates that although the Celestial Bodhisattvas are enlightened beings they are

as real as we are and most importantly they are present and active in the world. In

addition, this essay attempted to make a case that the ideal of the bodhisattvas is alive and

well in other faith traditions. Historical figures like Gandhi and St. Francis were

discussed and perhaps the ideal of the bodhisattva could be viewed as being alive in

current figures such as Nelson Mandela, Bod Geldof and Aung San Suu Kyi.

In conclusion, how does the tradition of the Bodhisattva relate to our society

today? From a personal perspective it seems recent events close to home clearly identify

a need for a more enlightened approach to leadership and life in community. It seems the

words expressed by Williams, we need all the help we can get! (1989, 236) are

very relevant as Ireland and Europe are potentially on the verge of economic and social

crisis. It seems 21st century western society has pushed spirituality aside and replaced it

with extreme economic and materialistic desire. It seems extreme sense gratification

does not fulfill the human being therefore perhaps all things in moderation is best

practice; this approach could be balanced by a spiritual path or devotion to a faith

tradition. An audit of the current state of affairs suggests that man continually strives to

re-invent his world in a way that is possibly out of sync with both the physical and

metaphysical dimensions of our environment. Perhaps the ultimate contribution of the

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bodhisattvas is to steer humanity towards a path of oneness with our surroundings and

ultimately ourselves. The bodhisattva forsakes the luxury of the liberated or emancipated

state of nirvana and chooses to return to benefit humankind. At the very least it seems

humankind could return the compliment by investigating and following spiritual paths be

they from a Buddhist, Christian, or other faith perspective. Perhaps at the heart of each

tradition one can find the joy and happiness that can only come from communal selfless

devotion.

Bibliography

Johnson, Willard, L. and Richard H. Robinson. The Buddhist Religion. California:Wadsworth, 1982.

Rinpoche, S. The Tibetan Book of Living & Dying. San Francisco: Harper Collins, 2002.

Sri Rahula, W. What the Buddha Taught. Oxford: OneWorld, 2008.

Williams, P. Mahayana Buddhism. London: Routledge, 1989.

Woodard, F. L. Some Sayings of the Buddha. Oxford: Oxford University Press, 1973.

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