There is
no doubt that the concepts of Bodhisatta play an important role in both Theravāda
and Mahāyāna. This thesis is hoped to highlight what Bodhisatta really means,
and bring out how much benefit we can achieve through understanding the
concepts of Bodhisatta and how important it is for a Buddhists to clearly
understand the value of those concepts so that every Buddhist can walk together
on the path to the Goal of Buddhism.
In this
study, sources are divided into two parts: primary sources and secondary
sources. Regarding methodology, the textual study method is mainly focused on
this study. It consists of three chapters which have been approached from the
critical points of view on the different concepts found in the both schools. It
is this study that can clarify and point out how the common grounds regarding
the concepts of Bodhisatta we can find in both schools and what we should do
for a better way of living and how we should prepare for the fulfillment of
noble works such as perfections and great sacrifices. It is also explained in
this study that why we, like Bodhisatta, should do a noble task as much as we
can.
In this
study, the first chapter deals with the definition of Bodhisatta and the
concepts of Bodhisatta concept in Theravada and Mahayana. In this chapter, it
is clearly pointed out that both schools hold different concepts dealing with
definitions of Bodhisatta who is a noble one on the path to realization of the
Truth. A critical investigation has been put into this chapter in conformity
with the Pali commentaries and other relevant sources.
The second chapter is related to the kinds of
Bodhisatta found in both schools, which are so much different from another. It
is this chapter that elucidates types of perfections that a Bodhisatta has to
fulfill in his existences before he attains enlightenment. It is true that
Buddhism always lays its great stress on moral and spiritual development
together with noble tasks which we should put into practice in order to build a
happy and contented society. Different views of Bodhisatta in Theravada and
Mahayana are included in this chapter which will teach one how he can pick and
choose what he really wants from the different aspects of things based on
common platforms.
The third
chapter is concerned with the impact of Bodhisatta on the Theravada and
Mahayana. It also includes the explanations of how difficult it is to practise
as a Bodhisatta in this very world. By studying this chapter, one can clearly
understand how one should make an effort to develop one’s spiritual aspects and
how one can work a noble task whatever good deeds one does in day to day life
which is on the fire burning with extreme desire or craving. This thesis will
extend to you a noteworthy concepts of Bodhisatta found in both schools.
Chapter I
The
Basic Concept of Bodhisatta
•
The
Definition of Bodhisatta
The term ‘Bodhisatta’ consists of
two words: Bodhi and Satta. Bodhi means ‘wisdom’ or enlightenment’ while Satta
means ‘being’, ‘devoted to’, ‘intent on’. A Boddhisatta, therefore, means a
being who is devoted to wisdom or enlightenment, in other words, a Bodhisatta
is a ‘wisdom being’ or a compassionate being aspiring to attain Buddha-hood.
The word, Boddhisatta, can be found
in the Majjima Nikāya as well as in the Dīgha Nikāya. This word became very
important because it contains the relevant sources for the development of
Bodhisatta doctrine in the Theravāda Pitakas and commentaries in the later
period. We can find out the sources of Bodhisatta doctrine in the following
suttas of Majjimanikāya: Mahāsīhanāda Sutta, Bhayabherava Sutta,
Ariyapariyesana Sutta, Dvedhavitakka Sutta and Acchariya Abbhūta Dhamma. These
discourses contain birth story of Siddhattha Boddhisatta before his
Enlightenment.
Har Dayal, in his monumental work
‘The Bodhisattva doctrine in Buddhist Sanskrit Literature’, states that the
meaning of the term ‘Bodhisattva’ is Bodhi-being, heroic being, or spiritual
warrior. Boddhisatta-hood, the Buddha-to-be, is deeply and disputably
considered as the best or the noblest state for it is the most difficult task
that a person could ever pursue in this very world. It is firmly said that
everybody can try to have such potentialities but all are not capable of
achieving that position. It means that only the Buddha-to-be, aspiring to
become a supreme enlightened one is able to attain it. There are eight kinds of
qualifications that the Buddha-to-be has to possess.
They are:
•
Being a human being, (Manusattam)
•
Being a true male person, (Lingasampatti)
•
Having complete conditions to see the Truth in this very
life, (Hetu)
•
Coming across a living Buddha, (Sattharadassanam)
•
Being an ascetic who believes in the Law of Kamma or a
member of Order during the dispensation of a Buddha, (Kammavādī or Pabbajjā)
•
Being a person with supernormal powers, (Gunasampatti)
•
Having a resolution to fulfill perfections at the risk of
his own life, (Adhikaro)
•
And having aspiration strong enough to attain Buddhahood,
(Chandatā)
Only those endowed with the
abovementioned qualifications are eligible to receive the prophecy of
Buddhahood. After receiving the prophecy, he can fulfill the ten perfections,
the threefold noble practice and the five great sacrifices. A Boddhisatta has
to do for the welfare and happiness of all beings without any selfish motives
or self conceit throughout a series of his countless lives. He is brave enough
to avail himself of fulfilling the perfections even at the expense of his own
life.
•
The
Concept of Boddhisatta in Theravāda
There are mainly two types of
Boddhisatta in the Theravada Pali scriptures.
One is known as the Boddhisatta called prince Siddhattha before the
attainment of Enlightenment in the life of Gotama Buddha and the other one is
Boddhisatta used as a generic term referring to the previous existences of any
Buddha in the past.
According to the concept of
Theravada tradition, Boddhisatta is regarded as an unenlightened being or the
Buddha-to-be. In Boddhisatta, it is partly purified though it is wholly
purified in Buddhas. The position taken by the Theravādins in the Kathāvatthu suggests
that the Boddhisatta is treated as a being not so much different from the other
ascetics or mendicants for their spiritual attainments are not yet fully
perfect. It was a sort of reaction and reassertion against various new
developments taken place in the Buddhist community. The main feature
discernable in the proposition advocated by the difference schools is directed
towards drawing a line of demarcation between the Bodhisatta and the ordinary
disciples. The Kathāvatthu however does not go beyond the boundary of
descriptions and explanations about the Bodhisatta found in the Pāli Canon.
According to some Buddhist scholars like N.Dutt, Theravādins did not want to
make any distinction between the disciples (Sāvaka) and the Buddha-to-be
(Boddhisatta). It is interesting that this fact is in direct contrast to what
we find in the commentaries. But this interpretation of a quality between the
aforementioned persons is not only a special feature of Theravada Buddhism. In
early Mahayana texts, the same idea is also expressed whereas the Boddhisatta
is at the same time considered as a being superior to the state of Arahants.
The concept of Boddhisatta in
Theravada Buddhism is always described and conceptualized with Gotama
Bodhisatta, the model for all Bodhisattas. We can find a further development in
the concept of Boddhisatta in the Pāli canonical texts like Cariyapitaka and
Buddhavamsa, which is entirely based on the history of Gotama Buddha’s career
as Bodhisatta from the time that He made a resolution before Dīpankara Buddha
to become a Buddha in the future. He was then known as Sumedha and had to spend
incalculable length of time (Asankheyya) before finally becoming the Buddha,
fulfilling respective perfections. Under each and every past Buddha, Gotama Bodhisatta
received a prediction that He would be the Buddha named Gotama in a distant
future. Regarding this concept, eight conditions (Atthadhamma) are already
mentioned above as preconditions for anyone to aspire to be a Boddhisatta.
What’s more, in order to achieve his Buddhahood, a Boddhisatta has to fulfill
and accomplish Ten Perfections (Paramī), Three Noble Practices (Cariya), and
Five Types of Sacrifices (Mahāpariccāga). We can see the Boddhisatta’s way of
practicing the abovementioned tasks in the Birth Stories called Jatakas, which
generally relate and illustrate as far as 547 accounts of the previous Births
of Gotama Buddha before the attainment of Enlightenment. There is no doubt that
such stories can be sometimes called ‘Bodhisatta Stories’ in which we can see
Boddhisatta taking part in his former existences as many kinds of characters.
It is clear that Gotama Buddhistta
is the nucleus of the concept of Boddhisatta in Theravada tradition. The
Bodhisatta, even in his existence as the hermit Sumedha, could liberate himself
from samsāra by
becoming a disciple of Dipankara Buddha, but he took the aspiration to become a
Buddha himself in order to save all beings from sufferings. Thus after
receiving the prophecy from the Buddha
Dipagkara that he would become a Buddha
in the future, he began to undertake the course of practice to become a Buddha
by fulfilling the ten perfections, the five great sacrifices, and the threefold
noble practice. The selfless, relentless and steadfast fulfillment of the
perfections and sacrifices in the countless lives of the Bodhisatta is so difficult and strenuous that an
average person would not even dare to think of it. All the countless and
incomparable meritorious deeds that He had
accumulated yielded their combined results in his last existence known as the
life of Prince Siddhattha.
The
Buddha-to-be was born to a royal and
noble family and his parents were King Suddhodana and Queen mayadevi. He got married to princess Yassodhara
who gave birth to a son called Rahula and led a comfortable and luxurious life.
His power and glory was so great that he could become a Universal Monarch. His
physical appearance, endowed with thirty-two major marks and eighty minor
marks, was marvelous and uniquely graceful. He renounced the worldly life at
the age of 29 to seek after the Truth and led an ascetic life under the
respective religious leaders of that time. At the age of 35, He realized the
Four Noble Truths and attained Buddhahood endowed with the supreme knowledge of
omniscience together with all supernormal powers. From that moment he became a
Peerless Perfect One who was unsurpassed by anyone in all the three worlds of
men, devas and Brahmas.
•
The
Concept of Boddhisatta in Mahāyāna
The Boddhisattva ideal is the
central doctrine of the Mahāyāna tradition of Budhism. In the view of
Mahāyānists a Bodhisattva is a sentient being whose essence is perfect wisdom
and great compassion. Out of great compassion for the world, a Bodhisattva
renounces Nirvāna and goes on suffering in Samsāra for the sake of others
through perfecting himself during an incalculable period of time. His capacity
for service to others is unlimited. The great mind of loving-kindness and
compassion is the heart of a Boddhisttava’s practice.
According to Mahāyāna theory,
compassion indicates the Bodhisattva’s relationship towards beings suffering in
Samsāra and wisdom governs his relationship with reality or the true nature of
things as they really are. His endless and boundless compassion and wisdom
complement each other. It is believed that the personality consisting perfect
wisdom and great compassion of the Boddhisattva places the Boddhisattva as the
highest and the noblest above the Arahant and Pratyekabuddha. What is noteworthy
is that a Boddhisattva’s spiritual venture is not individualistic; rather his
concern is the attainment of Buddhahood to every being, thereby assiduously
working on it. A Boddhisattva does not have fear for hell or miserable state.
From the day of the emergence of Bodhi Citta, one has to be a way-farer of the
Samsara by practicing perfections until one attains emancipation for aeons. As
a perfect being of wisdom and compassion, whose virtue is cosmological in
dimension, He is powerful and ready to sacrifice his own life for the benefit
of others. According to Mahayana tradition, a Bodhisattva has to be capable of
giving up absolutely anything including his own life for the sake of all beings
over and over again. The bodhisattva also needs infinite reserves of patience
since it will take a countless number of lifetimes to reach his or her goal or
lead all beings to enlightenment. In one of the Mahayana texts, the Perfection
of Wisdom in 8000 verses, the bodhisattva is compared to a hero who is lost in
a terrible forest together with his family. In this case, the forest represents
Samsara and his family refers to all other beings. Then and there he would do his utmost to
reassure and save them from peril or terrible condition.
Mahayana Boddhisattva comprehends
reality of life and the world but they do not regard dhamma in the ultimate
sense and they accept the relativity or emptiness of all dhamma. Bodhisattva
who belongs to Yogācāra Buddhist School accepts the reality of mind and
recognizes the rest as illusion. There are two factors of Bodhisattva’s life.
They are:
•
Attitude towards the living beings which is boundless,
fathomless and compassion
•
Attitude towards reality, one regards reality as mind,
another regards as world.
It is true that the Boddhisattva
ideals are highly recognized in all schools of Buddhism. All agree that
Boddhisattva is a being who vows to become a Buddha, whose very essence is that
of enlightenment. In the view of Mahāyānists all sentient beings are endowed
with Buddha-nature and all of us may become Buddhas if we vow to become Buddha,
the state of which is secured only through practice of the perfections. The
concept of the Boddhisattva has to do with the finest title and noblest role to
which any Buddhist can aspire. It should be borne in mind that a Boddhisattva
takes the vow not to attain Buddhahood until all creatures have been liberated.
He is certain to become a Buddha and as such will enter whatever state follows
from the cessation of our need—driven conflicts. But it is said that he or she
turns back to help all people who are still caught in more repressive patterns
of behaviours. This is the logical outcome of the spirit of reasoning or can be
considered as the annihilation of egoism. In fact, this sort of theory can be found
in the Theravada, too.
The Bodhisattva is indeed the
characteristic feature of Mahayana. The ideal of which distinguishes it from
the Hinayāna or Theravada where the conception of Arahant intends on one’s won
salvation in the attainment of Nibbana. In Mahayana the Buddha is raised to a
transcendent level and compassion is emphasized over wisdom. The bodhisattva
ideal is deeply stressed, thus the highest aim of followers was to attain
Buddhahood because Mahayanists upholds the Buddha ideal through Boddhisattva
practices.
Chapter
II
The
Classification of Bodhisatta
•
Kinds
of Bodhisatta
In Theravada Buddhism, there are
three kinds of Bodhisatta with different length of their careers mentioned in
the Paramatthajotikā, commentary composed on the Suttanpitak:
•
Paññādhika Bodhisatta, (wisdom predominant the future
Buddha)
•
Saddhādhika Bodhisatta, (faith predominant the future
Buddha)
•
Vīriyādhika Bodhisatta, (effort predominant the future
Buddha)
To attain the knowledge of Arahantta
Magga and Sabbaññutañāna, the Boddhisatta must have a firm resolution in which
wisdom (Paññā) is predominant. It should be understood that wisdom must play a
predominant role while fulfilling the ten perfections in his countless
existences or He must fulfill the ten perfections with a predominance of wisdom
faculty over faith (Saddha) and Effort (Viriya). As a result, his wisdom will
become more and more developed life after life until he finally attains the
Enlightenment. Thus, Paññādhika Bodhisattas is supposed to fulfill perfections
for four Asankhyeyyas and one lakh world cycles so as to attain the Buddhahood.
Faith, Saddhā, is always predominant
in the mindset of Saddhādhika Bodhisatta who believes that he can become Buddha
by fulfilling perfections. Whenever they fulfill perfections, faith faculty
plays a greater role than wisdom and effort. All Saddhādhika Buddhas have to
fulfill perfections for eight Asankhyeyyas and one lakh world cycles to attain
Buddhahood.
Vīriyādhika Boddhisattas are those
who rely especially on their effort (Viriya) in striving to become Buddha. At
the time of fulfilling perfections, effort faculty plays a greater role in them
than wisdom and faith. They have to fulfill perfections for sixteen
Asankhyeyyas and one lakh world cycles in order to attain Buddhahood. These
three types of Bodhisatta differ from one another according to their desire and
aspiration but not in the attainment of Buddhahood, they are neither more
virtuous nor less virtuous than the others. One cannot become a Buddha earlier
than the specified period mentioned above. Only after fulfilling the
perfections for the specified period, one’s wisdom can become fully developed
and matured to the level of Omniscience
In the Nikaya, particularly in the
texts which are said to be of a late origin in the chronology of the Pali
canonical texts like Cariyāpitaka and Buddhavamsa, we can find a further
development in the concept of Bodhisatta in Theravada Buddhism. While in the
commentary Âcariya Dhammapāla classified the Bodhisattas into three classes as
•
Mahā-Bodhisatta,
•
Pacceka-Bodhisatta
•
Sāvaka-Bodhisatta
This suggests three kinds of
enlightenment or Sambodhi, namely:
•
The full enlightenment (Sammā sambodhi)
•
The enlightenment of a private (Pacceka) Buddha (Pacceka
sambodhi)
•
The enlightenment of a disciple (Sāvaka-sambodhi)
Of those, the first one is defined to be the realization and
causing the realization of all dhammas rightly and by oneself while the second
is the realization of truth not known before, through self-awakened knowledge.
The last one is the realization of the truth by the disciples, who become
enlightened after hearing the Buddha’s preaching. This implies an ideal
interpretation of the distinction among Buddhas, Paccekabuddhas and Sāvakas
regarding the mode of attaining the final goal. The development is no doubt the
result of a clear distinction the Theravadins tried to make among the
enlightened. Emphasis is laid on the supremacy of Buddhahood.
Advanced
Bodhisattvas are also widely represented symbolically in the Mahayana, both in
visualization practices and in art. Bodhisattvas work to bring all beings to
enlightenment. Countless transcendent bodhisattvas can be found in Buddhist art
and literature, but there are five Bodhisattvas who are the most important and
widely known in Mahayana Buddhism. They are:
•
Avalokiteshvara ,
•
Manjushri,
•
Kshitigarbha
•
Mahasthamaprapta
•
Samantabhadra
Of them, Avalokiteshvara represents the activity of
compassion, active sympathy, and gentle affection. He represents the power of
the Buddha Amitabha in the world and is sometimes portrayed as Amitabha's
helper. Avalokiteshvara is sometimes male, sometimes female, and sometimes
genderless. Manjushri bodhisattva represents insight and awareness. He is
usually depicted as a youth, representing purity and innocence. He often
carries a sword in one hand. This is the Vajra sword that cuts through
ignorance and the snare of discrimination.
Kshitigarbha is venerated as the savior of beings in hell
and as a guide to deceased children. Kshitigarbha has vowed not to rest until
he has emptied hell of all beings. He is also the protector of living children,
expectant mothers, firemen and travelers. Mahasthamaprapta awakens in humans
their need to be liberated from Samsara. He is often paired with
Avalokiteshvara in association with Amitabha Buddha and he brings to humanity
the power of Amitabha's wisdom. Samantabhadra is the protector of those who
teach the Dharma and represents the meditation and practice of the Buddhas.
He is oftern part of a trinity with
Shakyamuni and Manjushri and associated with Vairochana Buddha and Dharmakaya.
•
Types
of Perfection in Theravāda and Mahāyāna
Types of perfections found in the schools are
basically different from one another but not in essence. A Bodhisattas has to
live with the high qualifications of self-training such as self-discipline,
self-restrain, superhuman effort, firm determination and willingness to undergo
any kind of suffering for the benefits of other beings.
No one can attain Buddhahood without
devoting many life-times to the fulfillment of the Ten Perfections. During the
long period of life-times, the Boddhisatta has to practise the Ten Perfections
(Pāramī). They are as follows:
•
Perfection of Almsgiving (Dāna)
•
Perfection of Morality (Sīla)
•
Perfection of Renunciation ( Nikkhama)
•
Perfection of Wisdom (Paññā)
•
Perfection of Energy ( Vīriya)
•
Perfection of Forbearance ( Khantī)
•
Perfection of Truthfulness ( Saccā)
•
Perfection of Resolution ( Adhitthāna)
•
Perfection of Loving-Kindness (Mettā)
•
Perfection of Equanimity (Upekkhā)
Of them, Dāna Pāramī is the first pre-requisite that a
Bodhisatta has to fulfill for the attainment of Buddhahood.
•
Dāna Pāramī
The
simplest way of the interpretation of the term Dana is “giving”. According to
Pali- English Dictionary, the term Dana means “gift, charity, alms,
almsgiving”. In a wider sense, Dana means non-greed, compassion, kindness and
generosity. Most of the people know the meaning of Dana as charity or donation.
In order to gain merits both here and hereafter, one should be stabled on good
motivates to destroy Tanhā, desire, attachment or love and to gain wisdom.
Happy feeling can be divided into two: one is that happy feeling arises when
one gets something and the other one is happy feeling arises when one gives up
everything. It should be noted that the act of Dāna is dependent on Alobha. As
long as there is lobha, no Dana will take place. It is, no doubt, the weapon to
expel Lobha, Dosa and Moha.
The
perfection of this virtue, according to Buddhavamsaatthakatha, involves the
practice of giving at three levels, namely:
1.
The giving of material wealth, including food, clothing,
shelter, medicine, etc,
2.
The giving of one’s limbs or any part(s) of the body
(including the organs and tissues of the body)
3.
The sacrifice of one’s own life.
The
practice of this perfection is the first of the Ten Perfections which are the
pre-requisites for the attainment of supreme Enlightenment. There is no limit
for the fulfillment of the Bodhisatta’s perfection of generosity.
Cariyapitaka-atthakatha further elucidates in this way: what should be given as
gifts means having given and abandoned things that should be given, i.e., such
external things as kingdom, etc, or internal things as limbs and eyes of a
Great Being.
•
Sīla Pāramī
The second
one is morality (sila). Sīla means “moral Percept, moral practice, morality,
piety, conduct, habits nature, character and so on. It is the basic for
fulfilling the other perfections and also is the foundation for the building of
other Pāramīs. Abstaining from evil deeds to be committed by body, by word, by
mind and engaging in virtuous and meritorious deeds will help a person acquire
this Per-requisite.
•
Nekkhamma Pāramī
The third
one is Nekkhamma Paramai which is free from sensual lust and renunciation. It
is a stage to go forth homeless state of a monk. Leading an ascetic life and
forsaking the worldly sensual pleasure is called the fulfillment of the
perfection of renunciation. It is, indeed, very hard for an ordinary man to
fulfill the perfection of renunciation. Most of the people sink in the worldly
desires based on craving, anger and ignorance. Detachment is one of the most
important factors for the attainment of Enlightenment. Nakkhamma implies both
renunciation of worldly pleasure by adopting the ascetic life and the temporary
inhibition of hindrances ( Nīvarana) by Jānna (Ecstasies).
•
Paññā Pāramī
It is the
fourth perfection. Understanding, knowledge, intelligence, wisdom and insight,
comprises a very wide field. Wisdom is the power of seeing things as they truly
are, and how to act rightly when the problems of life come before us. The seeds
of wisdom lie latent in us and when our hearts are soft and warm with love they
grow into their powers. In this part particular case, Panna means the
realization in its actual and true sense and the important nature of
everything.
•
Vīriya Pāramī
Panna
devoid of Viriya is not capable of attaining success. That is why Panna is
followed by Viriya. Viriya means ‘energy, effort, endeavor, strength and vigor.
Viriya can be associated with both positive and negative aspects. This type of
energy is combined with great compassion on all living beings and is selfless –
minded in every mental activity. The Mahajanaka Jataka (J.No.539) is quoted as
the ultimate perfection of energy because of crossing the great ocean.
Dhammapala says that energy (viriya) is the highest effect because it is able
to bring one to supreme Enlightenment.
•
Khantīi Pāramī
The sixth
Perfection is ‘Khantī” which means ‘Patience wish, Tolerant, forbearance and
endurance.’’ The beauty of noble persons is forbearance. When there is
forbearance, there will be no fire anger. It is perfect control of bad temper
by proper cultivation of mind based on great compassion on all living beings.
Patience is undoubtedly a very noble achievement. This perfection is
illustrated by the Khantīvāda Jātaka (J.No.313). Dhammapāla says that ‘having
gone to the perfection of patience means having attained the supreme and
highest state of patience such as
‘adhivasanakkhanti’ (endurance-patience) etc.
•
Saccā Pāramī
The
seventh one means ‘Truth or Truthfulness’. The main characteristic of Saccā is
speaking honestly and correctly whether it may be good or bad. It is more
significant than any other Pāramīs. In the perfection of Saccā, there is a
special power which can immediately accomplish one’s desire or aspiration by
one’s asseveration of truth. Faithfulness, righteousness, energy and donation
are four right ways for conquest. Therefore, the man who tells the truth always
defeats the one who tells a lie. This perfection should be based on Loving-
kindness and great wisdom in respect of all living beings with absolute
abstinence from lying, slandering, gossiping and indecent words.
•
Aditthāna Pāramī
Aditthāna
Pāramī
means ‘decision’ resolution and determination. It is the foundation of all
other perfections. Without a determined will, no virtue like Dāna, Sīla, etc.,
cannot be performed. If it is directed to the unwholesome actions, there will
be a great loose for the person concerned both here and hereafter. Therefore,
good result or bad result of Adhitthāna is dependent on the strength of the
person’s good or bad sense and faculty functions.
•
Mettā Pāramī
This
perfection can be rendered as benevolence, good–will, friendliness, as
loving-kindness. It can be defined as the sincere wish for the happiness of all
beings without exception. This perfection from the point of view of the
altruistic nature of the Bodhisatta-career may indicate the most important
motive to tread upon the path of Bodhisattahood.
•
Upekkhā Pāramī
The last
of the Pre-requisite for the attainment of Buddhahood is Upekkhā Pāramī.
Upekkha means “indifferent”, disinterested, and equanimity. Based on the pre-
requisite of loving-kindness, Bodhisatta observed Upekkhā towards all living
beings alike without the slightest partial feeling towards any particular one.
Upekkhā Pāramī makes no discrimination between the loved ones and the not-loved
ones in its welfare work.
What’s
more, Bodhisatta again has to practice three Noble Practices (Cariya) which are
shown as below:
•
Buddhattha Criya
The noble practice aiming at
becoming the full enlightened Buddha,
•
Ñātattha Criya
The noble practice aiming at the
welfare of his win relatives and race,
•
and Lokattha Criya
The noble practice aiming at the
welfare of all beings,
There are
five great sacrifices (Pañcamahāa-pariccāga), which are so-called because the
Bodhisatta made the great sacrifices with noble intention. In making the great
sacrifices, his only aim is to attain omniscience because the aspiration to
attain omniscience is based on his great desire to save beings from the
suffering of the round of rebirths (Samsara).
The five great sacrifices are as follow:
•
the sacrifice of valuable possession, one’s kingdom and
royal properties (Dhana pariccāga)
•
the sacrifice of sons and daughters ( Puttapariccāga)
•
the sacrifice of one’s wife ( Bhariya pariccāga)
•
the sacrifice of one’s eyes, ears and limbs ( Angapariccāga)
•
and the sacrifice of one’ won life (Jivitapariccāga)
All these
aspects mentioned above are to practice the first state of the Bodhisatta
according to Theravada tradition.
According
to Mahāyāna tradition, Mahayana Buddhists take Bodhisattva Vows to save all
beings from suffering through the practice of the Four Great Vows, which are as
follows:
•
To save all beings,
•
To destroy all evil passions,
•
To learn the truth and teach it,
•
And to lead all beings towards Buddhahood.
In Mahayana, there are six sorts of perfections but in some
texts the ten perfections are included. The additional four are considered as
supplementary paramitas, perfections. Six main paramitas that a bodhisattva has
to fulfill are as follow:
•
Dāna pāramitā -
the perfection of giving,
•
Sīla pāramitā -
the perfection of morality,
•
Ksānti pāramitā -
the perfection of patience,
•
Vīriya pāramitā -
the perfection of courage or diligence,
•
Dhyāna pāramitā -
the perfection of trance,
•
Prajñā pāramitā -
the perfection of wisdom
Supplementary paramitas are as
follows:
•
Upāyakausalya -
skillful means
•
Pranidhāna -
aspiration
•
Bala -
power
•
Jñāna -
knowledge
Professor
Sumanapala Galmangoda points out in his book ‘Buddhist Social Philosophy and
Ethics’, how these ten perfections and ten stages (Bhūmis) are interrelated
according to each of the definition of the terms. The ten stages are mentioned
below;
•
Paramuditā -
generosity (dāna)
•
Vimlā -
morality (sīla)
•
Prabhākarī -
patience (khantī)
•
Arcismati - Energy and equinimity-
(vīriya)
•
Sudurjaya -
trance-
•
Adhimukhi - wisdom
(paññā)
•
Durangamā -
skillful means
•
Aclā -
aspiration (adhitthana)
•
Sadumati -
power or strength
•
Dhammameghā -
knowledge ( Dharmamegha)
As far as
the Bodhisatta career is concerned, it is extremely important to discuss the
concept of Bhumis in which the Bodhisatta develops his spiritual qualities
until the attainment of enlightenment. The term “Bhumi” generally means earth,
sphere or plane and it is a very familiar with term in the Pali canon. In the
Theravada Abhidhamma, it refers to four spheres viz. sensual, form, formless
and supra-mundane. As far as the Mahayana sources are concerned, there is no
unanimous opinion regarding the details of these Bhumis. The Bhumis and related
details are important with reference to the Bodhisatta’s specific career. And
this concept clarifies how the Mahayana concepts of Buddha and Bodhisatta
differ from the concept of Arhantship in Theravada tradition.
•
Different
views of Bodhisatta in Theravada and Mahayana
There are many similarities of
developed spiritual concepts described in various ways in different Buddhist
tradition though we can find some different points of views on the minor
factors. In fact, the difference between these two schools is just about
interpretation and classification of the Buddha’s teachings in various ways so
that followers can understand them. All the practices of the Bodhisatta begin
with the mind of loving-kindness and compassion. The great mind of
loving-kindness and compassion is indeed the heart of the Bodhisatta’s
practice. The Bodhisatta’s path leading to Buddhahood is thus closely related
to the cultivation of merits, helping other sentient beings.
As far as the Theravada is
concerned, the Bodhisatta is virtually a historical figure, and the term is
generally applied to the previous lives of Siddhattha Gotama as recorded in the
Jataka book. In the Mahayana, on the other hand, the heavens are peopled by
innumerable Bodhisattvas who work for the welfare of all beings. They are
constantly active in the service of all things living and not only provide the
ideals on which the believer, monastic or lay, should mould himself, but also
serve as potent sources of help in trouble. In general, the Theravada system is
closer to the sort of Buddhism patronized by Asoka and taught long before his
death than are any of the other systems.
In the view of Mahayanists all
sentient beings are endowed with Buddha-nature and all may become Buddhas
through the fulfillment of the Perfections. Mahāyāna tradition holds that
pursuing only the release from suffering and attainment of Nirvāṇa is a too
narrow aspiration, because it lacks the motivation of actively resolving to
liberate all other sentient beings from Samsara. So, one should try to engage
in the path of Bodhisattva to make an effort to save other beings, too. A
Bodhisattva views the liberation of others as the primary goal of his spiritual
exertion. As an ethical system the Bodhisattva’s career both in Theravada and
Mahayana shows the importance of dedicating one’s life for rendering a good
service to all beings by giving up selfish ideas. Further it should be
emphasized that the differences of those concepts appear not in fundamental
level but in theories and methods used to interpret them. Dr. K. Sri Dhammananda comments that the
notion that certain Buddhas and Bodhisatvas are waiting in Sukhavati (Pure
Land) for those who pray to them is a notion quite foreign to the fundamental
Teachings of the Buddha.
Whereas for the Theravada tradition,
the term Bodhisatta applies to the
previous lives of Siddhattha Gotama as recorded in the Jatakas, for the
Mahayanic tradition the term Boddhisatva
refers to those who are constantly active in the service of all beings.
According to Basham, the Thervada Bodhisatta, in its inception, was probably
developed within a purely Buddhist framework, without influence from
outside. Mahayana Bodhisattva derives
from belief in future Buddhas, the foremost of whom is Metteyya as prophesied
by the Buddha himself. The Mahayana Bodhisattva, whose goal is full
enlightenment, not Nirvana, had been forecast in the Rock Edicts of Asoka
several centuries before the accepted period of Mahayana developments in India.
The evolution of the concept of the
Bodhisattva is, in my point of view, mainly connected with Jatakas, which is
the first cause for the introduction to the Bodhisattva model in Chinese
Buddhist Canon. In ‘‘The Boddhisattva Returns to This World,’’ G.M. Nagao focuses
his discussion on two kinds of Bodhisattva activities: the Bodhisattva’s ascent
from the world of sentient beings to the world of enlightened ones owing to
Prajñā, and the Bodhisattva’s descent from the state of Buddhahood to the world
of sentient beings owing to Karunā. A Bodhisattva descends to the level of
sentient beings because he is compassionate and does not cling to Nirvana
(i.e., he does not dwell in Nirvana). He, because of his wisdom, is not
afflicted by the faults of Samsāra (i.e., he does not dwell in Samsara).
In Mahayana Buddhism, everyone is
encouraged to become Bodhisattva and to take the vow of Bodhisattva who is so
much stressed because the highest aim of followers is to attain Buddhahood.
Mahayanists uphold the Buddha ideal through Bodhisattva practices. In Thervada
Budhism, every one of us is mainly taught to make an effort to become an
Arahant or realize the Truth though it mentions that anyone can try to attain a
Buddhahood. Theravada Buddhists view Bodhisattvas as merely a guide in helping
to reach individual enlightenment, while Mahayana Buddhists see Bodhisattvas
not as a command for individual perfection, but to save all beings from
suffering.
Chapter
III
The
Role of Bodhisatta
•
The
Impact of Bodhisatta on Theravada and Mahayana
The doctrine of Bodhisatta in the
Pali commentarial tradition can be seen as supplementary to the apotheosis of
Buddhas. The Pali commentaries bring out multifaceted aspects of the doctrine
of Bodhisatta hitherto unknown in the Pali canonical and post-canonical works.
A vast collection of sources dealing with the Bodhisattva Ideal can be found in
Mahayana Buddhism. Similarly, the Theravadins also developed the doctrine of
Bodhisatta of their own, which has not been adequately dealt with even by
scholars of Pali Buddhism. It gained acceleration and diversification in the
Theravada scene in the Atthakatha literature, though the Buddhavamsa and
Cariyapitaka contain certain ingredients that can be regarded as precursors of
later development commentaries.
Though it is generally noticed that
the term ‘Bodhisatta’ in early Buddhism is to designate either the previous
existences of Gotama Buddha or of other Sāvakas-Bodhisatta, which are
theoretical outcome, the disciples too came to be recognized as Bodhisattas. This
may have been derived of the influence and interaction among new overall
elaboration of the Buddha concept and the Bodhisatta doctrine, particularly of
the commentarial tradition. In later Theravada 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.
There is a wide-spread belief,
particularly in the West, that the ideal of the Theravada 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. The fact is that both the Theravada and the Mahayana unanimously
accept the Bodhisattva ideal as the highest. Ascetic Sumedhā had the capacity
to realize Nirvana as a disciple (sāvaka) at the feet of Dipankara, but he
renounced it out of great compassion for the world, to become a Buddha like
Dipankara to save others. Then Dipankara Buddha declared and predicted that
this great ascetic would one day become a Buddha.This story of Sumedha
distinctly shows the position a Bodhisattva occupies in the Theravada. We can
see the sources of Bodhisatta doctrine in Theravada pitakas and commentaries,
too. This means Bodhisatta ideal has a great impact on Theravada tradition as
well. Both schools accept the three Yanas orBodhis but consider the Bodhis
attva ideal as the highest. In the Theravada literature, Jatakas are the
stories which feature the Buddha’s previous lives and depict the various
attempts of the bodhisattva to embrace qualities like self-sacrifice and
morality.
Although the Theravada holds that anybody can
be a Bodhisattva, it does not stipulate or insist that all must be Bodhisattva
which is considered not practical. The decision is left to the individual
whether to take the Path of the Sravaka or of the Pratyekabuddha or of the
Samyaksambuddha. There is a significant difference between the Theravada and
the Mahayana with regard to the Bodhisattva ideal. The Theravada, although it
holds the Bodhisattva ideal as the highest and the noblest, does not provide a
separate literature devoted to the subject. The teachings about the Bodhisattva
ideal and the Bodhisattva career are to be found scattered in their due places
in Pali literature. The Mahayana by definition is dedicated to the Bodhisattva
ideal, and they have not only produced a remarkable literature on the subject
but also created a fascinating class of mythical Bodhisattvas.
It is clear that Mahayana 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. A Mahayanist is
encouraged to become a person who lives in accordance with the law of the
Bodhisattvas, who bends on the liberation of all beings, depending on the Canon
of the Bodhisattvas, who matures other beings to be free from Samsara,
cultivating the pure Buddha-domain through predictions or declarations from
Buddhas and who finally realizes the perfect and complete Enlightenment (Samyaksambodhi). There are many
Bodhisattva doctrines in Mahayana together with many types of Bodhisattvas who
were mystically created in the later Buddhist periods. Thus the impact of
bodhisattva grows in Mahayana Buddhism day after day.
In fact, 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. A
Buddhist scholar, Dr. Toshiichi Endo commented that when the path leading to
Buddhahood was made more difficult as the process of exalting Buddhas advanced,
the Theravadins had to emphasise the importance of following Sāvaka-bodhi more
than before as the alternative and easier way to emancipation. In his point of
view, the apotheosis of Buddhas bears the emotional and devotional significance
for the Buddhists, while the accomplishment of Sāvaka-bodhi is practical.
In Theravada countries like Sri
Lanka, Myanmar, Thailand, Laos and Cambodia, there are also many Buddhists both
monks and lay-followers who take the vow or resolution to become Buddhas to
save others. They are somehow Bodhisattvas at different levels of their
spiritual development.
How Difficult It Is To Practise as a
Bodhisatta
The task of Bodhisatta is so difficult and strenuous since
the Bodhisatta has to work the selfless, relentless and steadfast fulfillment
of the perfections and many sacrifices in the countless lives for the
attainment of enlightenment and liberation of other beings.
Bodhisattas are the noble ones who pay no attention to their
own well being but do for the good of others and for their liberation from the
Samsara. They do not use themselves for accumulation of wealth and luxury, for
achievement of high offices, fame and honour and for the esteem of others. They
do not use the world-beings for the sake of their lives but use themselves for
the sake of world-beings. The deeds of the noble ones are called Pāramīs,
perfections, five sacrifices, and three noble practices. Though anyone can try
to become a Bodhisatta according to the Buddhist texts, it is clear that it is
not easy for any of us to do such noble tasks in action.
To become a Buddha is not an easy task. Not only that even
‘birth’ as a human being, hearing dhamma are also rare things in the world. The
sole objective of a Bodhisattva is to serve all beings. The virtues that we
cultivate are aimed at doing good to others without selfishness. On this basis,
we can evaluate the Bodhisattva ideal as well as the ethical system related to
it as the highest moral discipline and intellect in Buddhism which give the
greatest happiness to all beings in the world. On doing a noble task, we need
to possess a great compassion governed by wisdom. There are two verses quoted
from Bodhicaryavatara by Santideva in 700 A.D. to show the Bodhisattva’s
compassion. They are:
•
May I be a medicine, a doctor to those who are sick, and
also may I be an attendant to the sick until they are recovered!
•
May I be a refuge to refuges! May I be a charioteer to those
who are on the way to destination, and may I be a ship to those who want to
cross over this ocean of Samsara.
It is impossible to say that we can have such a great
compassion and firm resolution the Buddha-to-be is cultivating for the benefits
of sentient beings.
The career of a Buddha-to-be (Bodhisatta) is demarcated as
far more difficult one than the other two careers, viz., the careers of a
pacceka-bodhisatta and a savaka-bodhisatta. The generally accepted notion that
perfections (pāramitā) are the special practices a Buddha-to-be has to fulfill
is denied by the evidence found in the commentaries. The Atthakathās mention
that disciples are also expected to fulfil the pāramitās which are named as
Sāvaka- pāramī. The Atthakathas seem to use the term pāramī in a broader sense
and importance attached to it is the accumulation of merit accrued from their
practices. They are of ethical value when used for disciples.
There is no doubt that these noble tasks mentioned above are
really the most difficult and strenuous tasks that only the noble ones are
capable of doing and fulfilling. Even if we, ordinary beings, cannot fulfill
such noble works, we as Buddhists should make an effort to live in accordance
with moral conducts and fulfill the ten wholesome deeds so that we lead a
better way of living here and hereafter.
Conclusion
Now we have discussed our investigation into the basic
concept of Bodhisatta concept in Theravāda and Mahāyāna from the different
points of view. Here again, we can investigate some similar and different facts
found in both schools.
It is good to know a vast space in diverse ways. It is very
important to know differences do not always mean a problem or the decline or
degradation of our religious standards or qualities. It is a kind of
interpretation for the understanding of the Buddha’s teachings that are so much
subtle and gentle, noble and hard to easily understand that an ordinary person
cannot make a sense of them.
In both Theravada and Mahayana a Bodhisatta is called a
being who is so much compassionate and deeply devoted to Enlightenment and who
helps other beings free from Samsara. The perfections and sacrifices are of
great importance to the Bodhisattas who live and strive for the good of other
sentient beings. The Mahayana ideal regards the Bodhisatva as a being who,
having brought himself to the brink of Nirvana, voluntarily delays the
acquisition of his prize so that he may return to the world to make it
accessible to others. He deliberately chooses to postpone his release from
Samsara in order to show the path for others to attain Nirvana. The Theravadins
do not regard Bodhisattas as saviours in a spiritual sense or perfect beings in
the position to enlighten or save others before their own enlightenment. In the
theory of Theravada schools, in order to gain the final salvation or
realization of the Truth, all beings must follow the methods laid down by the
Buddha.
As far as we are concerned, we can see some different
concepts of Bodhisattas in both schools but the differences of those concepts
are not in the fundamental level but in the theories and methods being used to
interpret them while doing for the propagation and promotion of the Teachings
of Buddha. As an ethical system, the Bodhisattava’s career in both schools
highlights the importance of generosity, morality and insight meditation. Of
course, both schools teach its followers to give up self motives but to
cultivate spiritual qualities for the good service of all beings by doing what
is good as well as beneficial and by abstaining from what is evil. In spite of
some theoretical different concepts, both schools agree that Bodhisattas are
the noble ones who live for noble altruistic works for the sake of all beings
and who are on the way to Enlightenment.
What is important is to clearly understand that the noble
works such as perfections and great sacrifices are connected with everybody.
This means that whatever meritorious deeds we do, we should follow the ways the
noble ones did. To fulfill perfections and sacrifices for the good of people is
always good and noble.
Bibliography
(*The six great council
(Chatthasangiti) Versions, Department of Religious Affairs, Yangon, Myanmar)
*Primary Sources
•
Cariyapitak
Atthakatha
•
Buddhavamsa
Pali
•
Buddhavamsa
Atthakatha
•
Dikanikaya,
Pathikavagga Atthakatha,
•
Theragatha
Atthakatha
•
Jataka
Pali
•
Jataka
Atthakatha
Secondary Sources
•
The
Teachings of the Buddha ( Higher Level), Vol. I.II. Yangon, Religious Affair,
Yangon, Myanmar, 2001
•
Tin
Tin Lwan, Daw, The Essential Qualities for the Attainment of Supreme
Enlightenment, Myanmar, 2005
•
Gunaratan
Thero, Ven.K., The Buddha and the Ten-Pre-requisites of Boddhahood, Selangar,
1995
•
Shwe
Aung, U, tr. Hla Maung, U, ‘ The Buddha-Peerless Benefactor of Humanity’
Myawaddy Press, Yangon, 1995
•
Har
Dayal, Bodhisattva Doctrine in Buddhist Sanskrit Literature, Dehli, 1932
•
Sumanapala.G.D,
‘Buddhist Social Philosophy and Ethics, Internal Printer, Singapore, 2006
•
A.L.Basham,
the Evolution of the Concept of the Bodhisattva, Delhi, India, 1997
•
Leslie S. Kawamura, The Bodhisattva Doctrine
in Buddhism, Delhi, India, 1997
•
Toshiichi
Endo, Buddha in Theravada Buddhism, BCC, Sri Lana, 2002,p. 219-220
•
Walpola
Rahula, Bodhisattva Ideal in Buddhism
•
Dr.K.Sri
Dhammananda, What Buddhists Believe,
•
The
lecture on the Bodhisatta Concept in Theravada, B.P.U, Sri Lanka, 2010
•
The
Lecture on the ‘Boddhisata Ideal and Way of Living by Ven.Silavamsa, B.P.U, Sri
Lanka, 2010
•
Five
Major Bodhisattvas by By Barbara O’Brien
No comments:
Post a Comment