Bodhisattva is either an enlightened (bodhi) existence (sattva) or an enlightenment-being or, "heroic-minded one (satva) for enlightenment (bodhi)." Another term is "wisdom-being." 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.
The bodhisattva is a popular subject in Buddhist art.
In Theravāda Buddhism
The term "bodhisatta" (Pāli) 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:
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 .
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.
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
Bodhisattva ideal
Mahāyāna Buddhism, on the other hand, regards the bodhisattva as a person who already has attained enlightenment and seeks to use their wisdom to help other sentient beings to become liberated. In this understanding of the concept, the bodhisattva is an already wise person who uses skillful means to lead others to see the benefits of morality and the cultivation of wisdom.
The Mahāyāna 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. 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:
In reality, the second two types of bodhichitta 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 bodhichitta is actual bodhichitta. 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. East Asian doctrinal traditions also tend to emphasize the second and/or third, the idea of deliberately refraining from becoming a Buddha for others' sake.
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 thisbhūmi, 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,[9] mostly 6 more grounds with variant descriptions.
A bodhisattva above the 7th ground is called a mahāsattva. Some bodhisattvas such as Samantabhadra are also said to have already attained buddhahood.
School doctrines
Some sutras said a beginner would take 3–22 countless eons (mahāsaṃkhyeya kalpas) to become a buddha. 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.
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.
In Buddhist thought, a Bodhisattva is a being who is dedicated to achieving complete Buddhahood. That is their reason for "being" or raison d'être. Conventionally, the term is applied to hypothetical beings with a high degree of enlightenment. Bodhisattva literally means an "enlightenment (bodhi) being (sattva)" in Sanskrit.
The following is a partial list of bodhisattvas, respected in Indian, Mongolian, Tibetan, Japanese and Chinese traditions.
List of bodhisattvas
- The Bodhisattva of infinite happiness generated by helping countless numbers of sentient beings.
- The bodhisattva of compassion, the listener of the world's cries who uses skillful means to come to their aid; the most universally acknowledged Bodhisattva in Mahayana Buddhism. Known as Guan Yin in East Asia, Chenrezig in Tibet, and Migjid Janraisig in Mongolia.
Param Pujya Dr. Bhimrao Ramji Ambedkar is regarded as a Bodhisattva by Indian Buddhist Bhikkus and by millions of other Buddhists.
- The bodhisattva of the Hell beings, or the bodhisattva of great vows.
- Represents the power of wisdom, seen on the left of Amitabha in Pure Land Buddhism.
- - The bodhisattva to be reborn and to become enlightened, thus succeeding Gautama Buddha in the future. Known for his benevolence.
- Bodhisattva of keen awareness and wisdom.
- The founder of the Madhyamaka (Middle Path) school of Mahāyāna Buddhism.
Two wrath-filled and muscular guardians of the Buddha, standing today at the entrance of many Buddhist temples in Japan and Korea under the appearance of frightening wrestler-like statues. They are manifestations of the Bodhisattva Vajrapani.
( Guru Rinpoche) - Most associated with Tibetan Buddhism and Bhutanese Buddhism. The Nyingma school regards Padmasambhava as a second Buddha.
- Represents the practice and meditation of all Buddhas.
- Only revered in Chinese Buddhism-Taoism, Sangharama refer to a group of devas who guard Buddhist monasteries and the faith, but the title is usually referring to the legendary Chinese military general Guan Yu, who became a Dharmapala through becoming a Buddhist and making vows.
8th century scholar, wrote about Bodhisattvas.
The goddess of the White Parasol and protector against supernatural danger.
- A Dharmapala who guards the Dharma, with links to Vajrapani and is somewhat the direct forbear to Murugan, a Hindu deity. Primarily worshipped in Chinese Buddhism.
Mentioned in Shantideva's A Guide to the Bodhisattva's Way Of Life
- One of two attendants of Bhaisajyaguru Buddha.
- Female bodhisattva, or set of bodhisattvas, in Tibetan Buddhism. She represents the virtues of success in work and achievements. Also a manifestation of Avalokitesvara.
- An early bodhisattva in Mahayana.
Bodhisattva of abundance and fertility. Popular in Nepal.
Buddha's Birthday is known as Vesak and is one of the major festivals of the year. It is celebrated on the first full moon day in May, or the fourth lunar month which usually occurs in May or during a lunar leap year, June. In some countries this has become an occasion to not only celebrate the birth but also the enlightenment and parinirvana of the Buddha.
Magha Puja is an important religious festival celebrated by Buddhists in Thailand, Cambodia, and Laos on the full moon day of the third lunar month (this usually falls in February).
- Asalha Puja Day
Also known as "Dhamma Day" celebrates the Buddha's first teaching on the full moon day of the 8th lunar month, approximately July.
This day is known as observance day, there are four holy days on the new moon, full moon, and quarter moon days every month.
- Kathina Ceremony
This robe offering ceremony is held on any date within the end of the Vassa Retreat. New robes and other requisites can be offered by the laity to the monks.
According to Burmese tradition, this day celebrates when the Buddha went to the Tushita Heaven to teach his mother the Abhidhamma. It is celebrated on the full moon of the seventh month of the Burmese lunar year which starts in April.
This Thai festival goes on for days during April where people clean their houses and clothes and sprinkle perfumed water on the monks, novices, and other people. On top of everybody being wet they can enjoy boat races on the river.
When the rivers and canals are full of water, this festival takes place in all parts of Thailand on the full moon night of the twelfth lunar month. Bowls made with leaves, candles, and incense sticks, are placed in the water, and represent bad luck disappearing.
- The Ploughing Festival
During the half moon in May, two oxen pull a plough painted gold. Following behind them are girls dressed in white scattering rice seeds. This was to celebrate the Buddha's first moment of enlightenment.
- The Elephant Festival
The Buddha used an example of a wild elephant which is harnessed to a tame one to be trained. He said that a person who is new to Buddhism should have a special relationship with an older Buddhist. This festival takes place on the third Saturday in November.
- The Festival of the Tooth
In Sri Lanka there is a temple that houses a tooth relic of the Buddha. It can't be seen, but once a year there is a procession for it on the full moon in August.
- Ulambana
"Ancestor Day" is celebrated from the first to the fifteenth days of the eighth lunar month. This is the day when the monastics complete their Rains Retreat. It was considered that many monastics would have made progress during their retreat and therefore become a greater field of merit. Lay devotees make offerings on behalf of their ancestors and dedicate the merit towards those suffering in the preta realm to relieve their suffering.
- Avalokitesvara's Birthday
This festival celebrates the Bodhisattva ideal. On the full moon day in March It represents the perfection of compassion in Mahayana traditions of Tibet and China.
