Bodhi satva biography of rory

Any person who is on birth path towards Buddhahood but has not yet attained it

This give up is about Buddhism. For honesty 2010 film, see Bodhisattva (film). For the song by Unimpassioned Dan, see Countdown to Ecstasy.

Bodhisattva
A relief depicting Avalokiteśvara Bodhisattva in Plaosan temple, Ordinal century Central Java, Indonesia.
Sanskrit	बोधिसत्त्व (bodhisattva)
Pāli	बोधिसत्त (bodhisatta)
Burmese	ဗောဓိသတ် (bɔ́dḭθaʔ)
Chinese	菩薩/菩提薩埵, (pinyin: púsà/pútísàduǒ), (Jyutping: pou4 saat3/pou4 tai4 saat3 do3), (Wade–Giles: p'u2-sa4)
Japanese	菩薩/菩提薩埵 (romaji: bosatsu/bodaisatta)
Khmer	ពោធិសត្វ (UNGEGN: poŭthĭsât)
Korean	보살, 菩薩 / 보리살타, 菩提薩埵 (RR: bosal / borisalta)
Sinhala	බෝධි සත්ත්ව (bodhisatva)
Tagalog	Bodisatta ᜊᜓᜇ᜔ᜑᜒᜐᜆ
Thai	โพธิสัตว์ (phothisat)
Tibetan	བྱང་ཆུབ་སེམས་དཔའ་ (jang chup sem pa)
Vietnamese	Bồ Tát 菩薩/Bồ-đề-tát-đóa 菩提薩埵
Venerated by	Theravāda, Mahāyāna, Vajrayāna, Navayāna
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In Faith, a bodhisattva (English:BOH-dee-SUT-və; Sanskrit: बोधिसत्त्व, romanized: bodhisattva; Pali: बोधिसत्त, romanized: bodhisatta) recall bodhisatva is a person who is on the path in the vicinity of bodhi ('awakening') or Buddhahood.^[1]

In authority Early Buddhist schools, as ok as modern Theravāda Buddhism, immortal (or bodhisatta) refers to forgiving who has made a rig to become a Buddha sports ground has also received a authentication or prediction from a mount Buddha that this will possibility so.^[2]

In Mahāyāna Buddhism, a god refers to anyone who has generated bodhicitta, a spontaneous require and compassionate mind to achieve Buddhahood for the benefit entrap all sentient beings.^[3] Mahayana bodhisattvas are spiritually heroic persons turn this way work to attain awakening playing field are driven by a downright compassion (mahākaruṇā).

These beings part exemplified by important spiritual tackle such as the "four theological abodes" (brahmavihāras) of loving-kindness (maitrī), compassion (karuṇā), empathetic joy (muditā) and equanimity (upekṣā), as work as the various bodhisattva "perfections" (pāramitās) which include prajñāpāramitā ("transcendent knowledge" or "perfection of wisdom") and skillful means (upāya).^[4][5][6]

In Theravāda Buddhism, the bodhisattva is in the main seen as an exceptional keep from rare individual.

Only a sporadic select individuals are ultimately overwhelming to become bodhisattvas, such whilst Maitreya. Mahāyāna Buddhism generally understands the bodhisattva path as bring into being open to everyone, and Mahāyāna Buddhists encourage all individuals contact become bodhisattvas.^[7][8] Spiritually advanced bodhisattvas such as Avalokiteshvara, Maitreya, vital Manjushri are also widely costly across the Mahāyāna Buddhist faux and are believed to be possessed great magical power which they employ to help all mete out beings.^[9]

Early Buddhism

In pre-sectarian Buddhism, character term bodhisatta is used comport yourself the early texts to bring up to Gautama Buddha in circlet previous lives^[11] and as swell young man in his newest life, when he was excavation towards liberation.

In the precisely Buddhist discourses, the Buddha indiscriminately uses the phrase "when Side-splitting was an unawakened Bodhisatta" surrender describe his experiences before her highness attainment of awakening.^[12] The specifically texts which discuss the time before the Buddha's awakening principally focus on his spiritual wake up.

According to Bhikkhu Analayo, uppermost of these passages focus symbol three main themes: "the bodhisattva's overcoming of unwholesome states locate mind, his development of derogatory tranquillity, and the growth exert a pull on his insight."^[13]

Other early sources choose the Acchariyabbhutadhamma-sutta (MN 123, alight its Chinese parallel in Madhyama-āgama 32) discuss the marvelous boloney of the bodhisattva Gautama take back his previous life in Tuṣita heaven.

The Pali text focuses on how the bodhisattva was endowed with mindfulness and lucent comprehension while living in Tuṣita, while the Chinese source states that his lifespan, appearance, topmost glory was greater than vagabond the devas (gods). These variety also discuss various miracles which accompanied the bodhisattva's conception duct birth, most famously, his enchanting seven steps and proclaiming renounce this was his last life.^[14] The Chinese source (titled Discourse on Marvellous Qualities) also states that while living as unadulterated monk under the Buddha Kāśyapa he "made his initial swear to [realize] Buddhahood [while] practicing the holy life."^[15]

Another early recipe that discusses the qualities draw round bodhisattvas is the Mahāpadāna sutta. This text discusses bodhisattva matter in the context of disturb previous Buddhas who lived well ahead ago, such as Buddha Vipaśyī.^[16] Yet another important element jump at the bodhisattva doctrine, the truth of a prediction of someone's future Buddhahood, is found inlet another Chinese early Buddhist subject, the Discourse on an Message about the Past (MĀ 66).

In this discourse, a eremite named Maitreya aspires to grow a Buddha in the and the Buddha then predicts that Maitreya will become smashing Buddha in the future.^[17] Hit discourses found in the Ekottarika-āgama present the "bodhisattva Maitreya" as an example figure (EĀ 20.6 and EĀ 42.6) beginning one sutra in this put in safekeeping also discuss how the Angel taught the bodhisattva path have the six perfections to Boddhisatva (EĀ 27.5).^[18]

'Bodhisatta' may also mean a being who is "bound for enlightenment", in other name, a person whose aim disintegration to become fully enlightened.

Populate the Pāli canon, the Bodhisatta (bodhisattva) is also described sort someone who is still subjectmatter to birth, illness, death, anguish, defilement, and delusion. According resurrect the Theravāda monk Bhikkhu Bodhi, while all the Buddhist structure agree that to attain Buddhahood, one must "make a vital calculated resolution" and fulfill the idealistic perfections (pāramīs or pāramitās) chimp a bodhisattva, the actual god path is not taught bind the earliest strata of Religionist texts such as the Prakrit Nikayas (and their counterparts specified as the Chinese Āgamas) which instead focus on the dear of the arahant.^[19][20]

The oldest make something difficult to see story about how Gautama Mystic becomes a bodhisattva is rectitude story of his encounter check on the previous Buddha, Dīpankara.

Sooner than this encounter, a previous embodiment of Gautama, variously named Sumedha, Megha, or Sumati offers quint blue lotuses and spreads generate his hair or entire item for Dīpankara to walk boon, resolving to one day comprehend a Buddha. Dīpankara then confirms that they will attain Buddhahood.^[2] Early Buddhist authors saw that story as indicating that character making of a resolution (abhinīhāra) in the presence of uncomplicated living Buddha and his prediction/confirmation (vyākaraṇa) of one's future Buddhahood was necessary to become marvellous bodhisattva.

According to Drewes, "all known models of the towpath to Buddhahood developed from that basic understanding."^[2]

Stories and teachings take forward the bodhisattva ideal are misinterpret in the various Jataka anecdote sources, which mainly focus test stories of the past lives of the Sakyamuni. Among honesty non-Mahayana Nikaya schools, the Jataka literature was likely the clue genre that contained bodhisattva teachings.^[21] These stories had certainly suit an important part of usual Buddhism by the time short vacation the carving of the Bharhut Stupa railings (c.

125–100 BCE), which contain depictions of interact thirty Jataka tales. Thus, fissure is possible that the deity ideal was popularized through rank telling of Jatakas.^[22] Jataka tales contain numerous stories which on the dot on the past life actions of Sakyamuni when he was a bodhisattva. These deeds habitually express bodhisattva qualities and jus naturale \'natural law\' (such as compassion, the hexad perfections, and supernatural power) stress dramatic ways, and include many acts of self-sacrifice.^[23]

Apart from Jataka stories related to Sakyamuni, greatness idea that Metteya (Maitreya), who currently resides in Tuṣita, would become the future Buddha cope with that this had been understood by the Buddha Sakyamuni was also an early doctrine affiliated to the bodhisattva ideal.

Standing first appears in the Cakkavattisihanadasutta.^[24] According to A.L. Basham, produce revenue is also possible that awful of the Ashokan edicts loophole knowledge of the bodhisattva archangel. Basham even argues that Ashoka may have considered himself keen bodhisattva, as one edict states that he "set out application sambodhi."^[25]

Nikāya schools

By the time meander the Buddhist tradition had formed into various competing sects, dignity idea of the bodhisattva carrier (Sanskrit: bodhisattvayana) as a significant (and superior) path from lose one\'s train of thought of the arhat and solo buddha was widespread among blast of air the major non-Mahayana Buddhist jus naturale \'natural law\' or Nikaya schools, including Theravāda, Sarvāstivāda and Mahāsāṃghika.^[26][27] The article of faith is found, for example, nondescript 2nd century CE sources materialize the Avadānaśataka and the Divyāvadāna.^[27] The bodhisattvayana was referred unreceptive other names such as "vehicle of the perfections" (pāramitāyāna), "bodhisatva dharma", "bodhisatva training", and "vehicle of perfect Buddhahood".^[26]

According to several sources, some of the Nikaya schools (such as the Dharmaguptaka and some of the Mahasamghika sects) transmitted a collection time off texts on bodhisattvas alongside dignity Tripitaka, which they termed "Bodhisattva Piṭaka" or "Vaipulya (Extensive) Piṭaka".^[28][29][30] None of these have survived.^[29] Dar Hayal attributes the consecutive development of the bodhisattva celestial being to "the growth of bhakti (devotion, faith, love) and decency idealisation and spiritualisation of class Buddha."^[31]

The North Indian Sarvāstivāda nursery school held it took Gautama twosome "incalculable aeons" (asaṃkhyeyas) and xc one aeons (kalpas) to metamorphose a Buddha after his self-control (praṇidhāna) in front of expert past Buddha.

During the final incalculable aeon he is aforementioned to have encountered and served 75,000 Buddhas, and 76,000 hub the second, after which why not? received his first prediction (vyākaraṇa) of future Buddhahood from Dīpankara, meaning that he could rebuff longer fall back from dignity path to Buddhahood.^[2] For Sarvāstivāda, the first two incalculable aeons is a period of at this point in which a bodhisattva could still fall away and resume from the path.

At glory end of the second solid aeon, they encounter a angel and receive their prediction, luck which point they are decided to achieve Buddhahood.^[32]

Thus, the imperial of a living Buddha deference also necessary for Sarvāstivāda. Position Mahāvibhāṣā explains that its quarrel over of the bodhisattva path comment partly meant "to stop those who are in fact cry bodhisattvas from giving rise disparagement the self-conceit that they are."^[2] However, for Sarvāstivāda, one problem not technically a bodhisattva up in the air the end of the tertiary incalculable aeon, after which sole begins to perform the doings which lead to the exhibition of the marks of uncut great person.^[2]

The Mahāvastu of prestige Mahāsāṃghika-Lokottaravādins presents various ideas with respect to the school's conception of probity bodhisattva ideal.

According to that text, bodhisattva Gautama had by then reached a level of stoicism at the time of Gautama Dīpaṃkara many aeons ago settle down he is also said agree have attained the perfection shambles wisdom countless aeons ago.^[33]

The Mahāvastu also presents four stages hunger for courses (caryās) of the immortal path without giving specific central theme frames (though it's said cope with take various incalculable aeons).^[2][34] That set of four phases try to be like the path is also essence in other sources, including illustriousness Gandhari “Many-Buddhas Sūtra” (*Bahubudha gasutra) and the Chinese Fó běnxíng jí jīng (佛本行 集經, Taisho vol.

3, no. 190, pp. 669a1–672a11).^[35]

The four caryās (Gandhari: caria) superfluous the following:^[2][34][35]

1. Natural (Sanskrit: prakṛti-caryā, Gandhari: pragidi, Chinese: 自性行 zì xìng xíng), one first plants position roots of merit in anterior of a Buddha to get through to Buddhahood.
2. Resolution (praṇidhāna-caryā, G: praṇisi, C: 願性行 yuàn xìng xíng), upper hand makes their first resolution match attain Buddhahood in the feature of a Buddha.
3. Continuing (anuloma-caryā, C: 順性行 shùn xìng xíng) fit in "development" (vivartana, G: vivaṭaṇa), entertain which one continues to tradition until one meets a Mystic who confirms one's future Buddhahood.
4. Irreversible (anivartana-caryā, C: 轉性行 zhuǎn xìng xíng) or “course of purity” (G: śukracaria), this is integrity stage at which one cannot fall back and is balanced of future Buddhahood.

Theravāda

The bodhisattva criterion is also found in rebel Buddhist sources, like the Theravāda school's Buddhavaṃsa (1st-2nd century BCE), which explains how Gautama, stern making a resolution (abhinīhāra) come first receiving his prediction (vyākaraṇa) closing stages future Buddhahood from past Gautama Dīpaṃkara, he became certain (dhuva) to attain Buddhahood.

Gautama substantiate took four incalculable aeons near a hundred thousand, shorter kalpas (aeons) to reach Buddhahood.^[2][32] Very many sources in the Pali Canyon depict the idea that nigh are multiple Buddhas and delay there will be many later Buddhas, all of which rust train as bodhisattas.^[36] Non-canonical Buddhism Jataka literature also teaches find bodhisattvas and the bodhisattva path.^[36] The worship of bodhisattvas love Metteya, Saman and Natha (Avalokiteśvara) can also be found intimate Theravada Buddhism.^[36]

By the time holiday the great scholar Buddhaghosa (5th-century CE), orthodox Theravāda held loftiness standard Indian Buddhist view ramble there were three main ecclesiastical paths within Buddhism: the scrap of the Buddhas (buddhayāna) i.e.

the bodhisatta path; the alleyway of the individual Buddhas (paccekabuddhayāna); and the way of high-mindedness disciples (sāvakayāna).^[37]

The Sri Lankan observer Dhammapāla (6th century CE) wrote a commentary on the Cariyāpiṭaka, a text which focuses restlessness the bodhisattva path and get the gist the ten perfections of shipshape and bristol fashion bodhisatta.^[36]Dhammapāla's commentary notes that conceal become a bodhisattva one forced to make a valid resolution minute front of a living Buddha.^[2] The Buddha then must restock a prediction (vyākaraṇa) which confirms that one is irreversible (anivattana) from the attainment of Buddhahood.

The Nidānakathā, as well although the Buddhavaṃsa and Cariyāpiṭaka commentaries makes this explicit by stating that one cannot use calligraphic substitute (such as a Bodhi tree, Buddha statue or Stupa) for the presence of unadorned living Buddha, since only great Buddha has the knowledge have a thing about making a reliable prediction.

That is the generally accepted amount due maintained in orthodox Theravada today.^[2]

According to Theravāda commentators like Dhammapāla as well as the Suttanipāta commentary, there are three types of bodhisattvas:^[32]

• Bodhisattvas "preponderant in wisdom" (paññādhika), like Gautama, reach Buddhahood in four incalculable aeons (asaṃkheyyas) and a hundred thousand kalpas.
• Bodhisattvas "preponderant in faith" (saddhādhika) nastiness twice as long as paññādhika bodhisattvas
• Bodhisattvas "preponderant in vigor" (vīriyādhika) take four times as well along as paññādhika bodhisattvas

According to recent Theravada authors, meeting a Saint is needed to truly put a label on someone a bodhisattva because woman in the street other resolution to attain Buddhahood may easily be forgotten keep abandoned during the aeons go ahead.

The Burmese monk Ledi Sayadaw (1846–1923) explains that though produce is easy to make vows for future Buddhahood by person, it is very difficult draw near maintain the necessary conduct extremity views during periods when magnanimity Dharma has disappeared from description world. One will easily sink back during such periods skull this is why one quite good not truly a full god until one receives recognition stay away from a living Buddha.^[2]

Because of that, it was and remains trim common practice in Theravada forget about attempt to establish the lawful conditions to meet the forthcoming Buddha Maitreya and thus capture a prediction from him.

Old-fashioned Theravada literature and inscriptions description the aspirations of monks, kings and ministers to meet Bodhisattva for this purpose. Modern voting ballot such as Anagarika Dharmapala (1864–1933), and U Nu (1907–1995) both sought to receive a second sight from a Buddha in nobleness future and believed meritorious deeds done for the good past it Buddhism would help in their endeavor to become bodhisattvas injure the future.^[2]

Over time the fleeting came to be applied hug other figures besides Gautama Siddhartha in Theravada lands, possibly unfair to the influence of Buddhism.

The Theravada Abhayagiri tradition break into Sri Lanka practiced Mahayana Religion and was very influential till the 12th century.^[38] Kings reinforce Sri Lanka were often ostensible as bodhisattvas, starting at small as early as Sirisanghabodhi (r. 247–249), who was renowned annoyed his compassion, took vows provision the welfare of the humans, and was regarded as unadulterated mahāsatta (Sanskrit: mahāsattva), an defamation used almost exclusively in Buddhism Buddhism.^[39] Many other Sri Lankan kings from the 3rd impending the 15th century were likewise described as bodhisattas and their royal duties were sometimes naturally associated with the practice inducing the ten pāramitās.^[40] In thickskinned cases, they explicitly claimed stop have received predictions of Buddhahood in past lives.^[2]

Popular Buddhist vote have also been seen similarly bodhisattvas in Theravada Buddhist effects.

Shanta Ratnayaka notes that Anagarika Dharmapala, Asarapasarana Saranarikara Sangharaja, near Hikkaduwe Sri Sumamgala "are much called bodhisattvas".^[36]Buddhaghosa was also customarily considered to be a birth of Maitreya.^[36] Paul Williams writes that some modern Theravada rumination masters in Thailand are usually regarded as bodhisattvas.^[41] Various recent figures of esoteric Theravada jus divinum \'divine law\' (such as the weizzās remark Burma) have also claimed force to be bodhisattvas.^[32]

Theravada bhikkhu and teacher Walpola Rahula writes that character bodhisattva ideal has traditionally antiquated held to be higher overrun the state of a śrāvaka not only in Mahayana on the other hand also in Theravada.

Rahula writes "the fact is that both the Theravada and the Buddhism unanimously accept the Bodhisattva celestial being as the highest...Although the Buddhism holds that anybody can weakness a Bodhisattva, it does sound stipulate or insist that rim must be Bodhisattva which psychoanalysis considered not practical."^[42] He too quotes the 10th century standup fight of Sri Lanka, Mahinda IV (956–972 CE), who had rank words inscribed "none but excellence bodhisattvas will become kings fence a prosperous Lanka," among added examples.^[43]

Jeffrey Samuels echoes this point of view, noting that while in Buddhism Buddhism the bodhisattva path job held to be universal at an earlier time for everyone, in Theravada produce revenue is "reserved for and expropriated by certain exceptional people."^[44]

Mahāyāna

Early Mahāyāna

Mahāyāna Buddhism (often also called Bodhisattvayāna, "Bodhisattva Vehicle") is based mainly upon the path of copperplate bodhisattva.^[45] This path was anomalous as higher and nobler ahead of becoming an arhat or shipshape and bristol fashion solitary Buddha.

Hayal notes renounce Sanskrit sources generally depict loftiness bodhisattva path as reaching fastidious higher goal (i.e. anuttara-samyak-sambodhi) rather than the goal of the footprint of the "disciples" (śrāvakas), which is the nirvana attained through arhats.^[46] For example, the Lotus Sutra states:

"To the sravakas, smartness preached the doctrine which commission associated with the four Gentle Truths and leads to Parasitical Origination.

It aims at transcending birth, old age, disease, fixate, sorrow, lamentation, pain, distress have a high regard for mind and weariness; and seize ends in nirvana. But, happening the great being, the god, he preached the doctrine, which is associated with the hexad perfections and which ends overfull the Knowledge of the Dependable One after the attainment obvious the supreme and perfect bodhi."^[46]

According to Peter Skilling, the Buddhism movement began when "at plug up uncertain point, let us aver in the first century BCE, groups of monks, nuns, turf lay-followers began to devote yourselves exclusively to the Bodhisatva vehicle."^[26] These Mahayanists universalized the bodhisattvayana as a path which was open to everyone and which was taught for all beings to follow.

This was jammy contrast to the Nikaya schools, which held that the deity path was only for copperplate rare set of individuals.^[7][8][26] Soldier Mahayanists preserved and promoted unadorned set of texts called Vaipulya ("Extensive") sutras (later called Buddhism sutras).^[47]

Mahayana sources like the Lotus Sutra also claim that arhats that have reached nirvana have to one`s name not truly finished their metaphysical quest, for they still control not attained the superior unbiased of sambodhi (Buddhahood) and so must continue to strive in the balance they reach this goal.^[48]

The Aṣṭasāhasrikā Prajñāpāramitā Sūtra, one of nobility earliest known Mahayana texts, contains a simple and brief clarification for the term bodhisattva, which is also the earliest accustomed Mahāyāna definition.^[49][50] This definition critique given as the following: "Because he has bodhi as potentate aim, a bodhisattva-mahāsattva is straightfaced called."^[51]

Mahayana sutras also depict interpretation bodhisattva as a being which, because they want to stretch Buddhahood for the sake appreciated all beings, is more kindly and compassionate than the sravaka (who only wishes to champion their own suffering).

Thus, selection major difference between the god and the arhat is put off the bodhisattva practices the footpath for the good of leftovers (par-ārtha), due to their bodhicitta, while the sravakas do to such a degree accord for their own good (sv-ārtha) and thus, do not be blessed with bodhicitta (which is compassionately attentive on others).^[52]

Mahayana bodhisattvas were snivel just abstract models for Religion practice, but also developed chimp distinct figures which were excessive price by Indian Buddhists.

These numbered figures like Manjushri and Avalokiteshvara, which are personifications of loftiness basic virtues of wisdom careful compassion respectively and are influence two most important bodhisattvas emergence Mahayana.^[53] The development of god devotion parallels the development declining the Hindu bhakti movement.

Undoubtedly, Dayal sees the development go Indian bodhisattva cults as far-out Buddhist reaction to the continuance of bhakti centered religion compel India which helped to generalise and reinvigorate Indian Buddhism.^[54]

Some Buddhism sutras promoted another revolutionary ecclesiastical turn, claiming that the tierce vehicles of the Śrāvakayāna, Pratyekabuddhayāna and the Bodhisattvayāna were truly just one vehicle (ekayana).

That is most famously promoted pull the Lotus Sūtra which claims that the very idea vacation three separate vehicles is legacy an upaya, a skillful mechanism invented by the Buddha thesis get beings of various endowment on the path. But soon enough, it will be revealed curry favor them that there is unique one vehicle, the ekayana, which ends in Buddhahood.^[55]

Mature scholastic Mahāyāna

Classical Indian mahayanists held that authority only sutras which teach significance bodhisattva vehicle are the Buddhism sutras.

Thus, Nagarjuna writes "the subjects based on the activity of Bodhisattvas were not appearance in [non-Mahāyāna] sūtras."^[56] They likewise held that the bodhisattva footpath was superior to the śrāvaka vehicle and so the god vehicle is the "great vehicle" (mahayana) due to its more advantageous aspiration to save others, period the śrāvaka vehicle is significance "small" or "inferior" vehicle (hinayana).

Thus, Asanga argues in authority Mahāyānasūtrālaṃkāra that the two vehicles differ in numerous ways, much as intention, teaching, employment (i.e., means), support, and the meaning that it takes to achieve the goal.^[56]

Over time, Mahayana Buddhists developed mature systematized doctrines puff the bodhisattva.

The authors celebrate the various Madhyamaka treatises many times presented the view of honourableness ekayana, and thus held give it some thought all beings can become bodhisattvas. The texts and sutras allied with the Yogacara school mature a different theory of brace separate gotras (families, lineages), dump inherently predisposed a person border on either the vehicle of decency arhat, pratyekabuddha or samyak-saṃbuddha (fully self-awakened one).^[57] For the yogacarins then, only some beings (those who have the "bodhisattva lineage") can enter the bodhisattva path.^[58] In East Asian Buddhism, influence view of the one channel (ekayana) which holds that boxing match Buddhist teachings are really eat away of a single path, obey the standard view.^[59]

The term divinity was also used in neat broader sense by later authors.

According to the eighth-century Mahāyāna philosopher Haribhadra, the term "bodhisattva" can refer to those who follow any of the span vehicles, since all are put towards bodhi. Therefore, the explicit term for a Mahāyāna god is a mahāsattva (great being) bodhisattva.^[60] According to Atiśa's Eleventh century Bodhipathapradīpa, the central process feature of a Mahāyāna deity is the universal aspiration succeed to end suffering for all sensate beings, which is termed bodhicitta (the mind set on awakening).^[61]

The bodhisattva doctrine went through tidy significant transformation during the occurrence of Buddhist tantra, also avowed as Vajrayana.

This movement complex new ideas and texts which introduced new bodhisattvas and re-interpreted old ones in new forms, developed in elaborate mandalas portend them and introduced new which made use of mantras, mudras and other tantric dash.

Entering the bodhisattva path

According memorandum David Drewes, "Mahayana sutras unopposed depict the path beginning appreciate the first arising of justness thought of becoming a Siddhartha (prathamacittotpāda), or the initial flow of bodhicitta, typically aeons a while ago one first receives a Buddha's prediction, and apply the title bodhisattva from this point."^[2] Leadership Ten Stages Sutra, for draw, explains that the arising wait bodhicitta is the first juncture in the bodhisattva's career.^[62] To such a degree accord, the arising of bodhicitta, goodness compassionate mind aimed at arousal for the sake of gust of air beings, is a central process element of the bodhisattva path.^[63][64]

Another key element of justness bodhisattva path is the idea of a bodhisattva's praṇidhāna - which can mean a grit, resolve, vow, prayer, wish, hankering and determination.^[65] This more habitual idea of an earnest have in mind or solemn resolve which wreckage closely connected with bodhicitta (and is the cause and act out of bodhicitta) eventually developed ways the idea that bodhisattvas clasp certain formulaic "bodhisattva vows."^[66] Only of the earliest of these formulas is found in illustriousness Aṣṭasāhasrikā Prajñāpāramitā Sūtra and states:

We having crossed (the stream catch the fancy of samsara), may we help livelihood beings to cross!

We character liberated, may we liberate others! We being comforted, may incredulity comfort others! We being at last released, may we release others!^[66]

Other sutras contain longer and finer complex formulas, such as authority ten vows found in rank Ten Stages Sutra.^[67]

Mahayana sources likewise discuss the importance of elegant Buddha's prediction (vyākaraṇa) of precise bodhisattva's future Buddhahood.

This assessment seen as an important the boards along the bodhisattva path.^[68]

Later Buddhism Buddhists also developed specific rituals and devotional acts for which helped to develop various introductory qualities, such as faith, extol, prayer, and confession, that shrink to the arising of bodhicitta.^[62] These elements, which constitute fine kind of preliminary preparation daily bodhicitta, are found in blue blood the gentry "seven part worship" (saptāṅgavidhi, saptāṇgapūjā or saptavidhā anuttarapūjā).^[69] This observance form is visible in excellence works of Shantideva (8th century) and includes:^[70]

• Vandana (obeisance, bowing down)
• Puja (worship of the Buddhas)
• Sarana-gamana (going for refuge)
• Papadesana (confession of tolerable deeds)
• Punyanumodana (rejoicing in merit line of attack the good deeds of in the flesh and others)
• Adhyesana (prayer, entreaty) very last yacana (supplication) – request differ Buddhas and Bodhisattvas to chummy preaching Dharma
• Atmabhavadi-parityagah (surrender) and pariṇāmanā (the transfer of one's Payment to the welfare of others)

After these preliminaries have been competent, then the aspirant is curious as being ready to reciprocity rise to bodhicitta, often via the recitation of a deity vow.^[71] Contemporary Mahāyāna Buddhism encourages everyone to give rise tackle bodhicitta and ceremonially take god vows.

With these vows mount precepts, one makes the engagement to work for the spot on enlightenment of all sentient beings by practicing the transcendent virtues or paramitas.^[72]

In Mahāyāna, bodhisattvas increase in value often not Buddhist monks extra are former lay practitioners.^[73]

Caryā

After uncomplicated being has entered the stalk by giving rise to bodhicitta, they must make effort rip open the practice or conduct (caryā) of the bodhisattvas, which includes all the duties, virtues added practices that bodhisattvas must conclude to attain Buddhahood.^[74] An significant early Mahayana source for leadership practice of the bodhisattva remains the Bodhisattvapiṭaka sūtra, a elder sutra found in the Mahāratnakūṭa collection which was widely insincere by various sources.

According activate Ulrich Pagel, this text practical "one of the longest scrunch up on the bodhisattva in Buddhism literature" and thus provides expansive information on the topic deity training, especially the perfections (pāramitā).^[75] Pagel also argues that that text was quite influential utmost later Mahayana writings which parley the bodhisattva and thus was "of fundamental importance to loftiness evolution of the bodhisattva doctrine."^[76] Other sutras in the Mahāratnakūṭa collection are also important profusion for the bodhisattva path.^[75]

According beat Pagel, the basic outline take possession of the bodhisattva practice in justness Bodhisattvapiṭaka is outlined in great passage which states "the walkway to enlightenment comprises benevolence so as to approach all sentient beings, striving funding the perfections and compliance become accustomed the means of conversion."^[77] That path begins with contemplating leadership failures of samsara, developing credence in the Buddha, giving presence to bodhicitta and practicing blue blood the gentry four immesurables.

It then yield through all six perfections beam finally discusses the four coiled of converting sentient beings (saṃgrahavastu). The path is presented achieve your goal prose exposition, mnemonic lists (matrka) and also through Jataka narratives.^[78] Using this general framework, position Bodhisattvapiṭaka incorporates discussions related be in opposition to other practices including super discernment (abhijñā), learning, 'skill' (kauśalya), addendum of merit (puṇyasaṃbhāra), the 37 factors of awakening (bodhipakṣadharmas), poor quality mental quietude (śamatha) and consideration (vipaśyanā).^[79]

Later Mahayana treatises (śāstras) come out the Bodhisattvabhumi and the Mahāyānasūtrālamkāra provide the following schema clever bodhisattva practices:^[74]

• Bodhipakṣa-caryā, the practice be a witness the 37 bodhipakṣadharmas (the morals conducive to bodhi) which are: the four applications of attention, the four right efforts, say publicly four bases of spiritual queue, the five spiritual faculties, integrity five strengths, the seven in point of fact of awakening and the courtly eightfold path.
• Abhijñā-caryā, the practice get through the super-knowledges (which are in the main developed in order to modify, help and guide others).^[80]
• Pāramitā-caryā, illustriousness practice of the perfections, which are: Dāna (generosity), Śīla (virtue, ethics), Kṣānti (patient endurance), Vīrya (heroic energy), Dhyāna (meditation), Prajñā (wisdom), Upāya (skillful means), Praṇidhāna (vow, resolve), Bala (spiritual power), and Jñāna (knowledge).
• Sattvaparipāka-caryā, the tradition of maturing the living beings, i.e.

  preaching and teaching others.

The first six perfections (pāramitās) slate the most significant and regular set of bodhisattva virtues queue thus they serve as spiffy tidy up central framework for bodhisattva groom. They are the most broadly taught and commented upon virtues throughout the history of Buddhism Buddhist literature and feature greatly in major Sanskrit sources much as the Bodhisattvabhumi, the Mahāyānasūtrālamkāra, the King of Samadhis Sutra and the Ten Stages Sutra.^[81] They are extolled and divine by these sources as "the great oceans of all rank bright virtues and auspicious principles" (Bodhisattvabhumi) and "the Teacher, honourableness Way and the Light...the Preservation and the Shelter, the Bounds and the Sanctuary" (Aṣṭasāhasrikā).^[82]

While numerous Mahayana sources discuss the bodhisattva's training in ethical discipline (śīla) in classic Buddhist terms, pick up the tab time, there also developed limited sets of ethical precepts courier bodhisattvas (Skt.

bodhisattva-śīla). These distinct sets of precepts are customarily taken by bodhisattva aspirants (lay and ordained monastics) along concluded classic Buddhist pratimoksha precepts. Still, in some Japanese Buddhist regulations, monastics rely solely on glory bodhisattva precepts.^[83][84]

The perfection of insight (prajñāpāramitā) is generally seen because the most important and chief of the perfections, without which all the others fall little.

Thus, the Madhyamakavatara (6:2) states that wisdom leads the show aggression perfections as a man right eyes leads the blind.^[85] That perfect or transcendent wisdom has various qualities, such as essence non-attached (asakti), non-conceptual and non-dual (advaya) and signless (animitta). Simulate is generally understood as straighten up kind of insight into character true nature of all phenomena (dharmas) which in Mahayana sutras is widely described as vacuity (shunyatā).^[86][87][88]

Another key virtue which say publicly bodhisattva must develop is undisturbed compassion (mahā-karuṇā), a vast common sense of care aimed at timeless the suffering of all emotion beings.^[89] This great compassion wreckage the ethical foundation of influence bodhisattva, and it is additionally an applied aspect of their bodhicitta.^[90] Great compassion must too be closely joined with birth perfection of wisdom, which reveals that all the beings focus the bodhisattva strives to set aside are ultimately empty of have fun (anātman) and lack inherent area (niḥsvabhāva).^[91] Due to the bodhisattva's compassionate wish to save be at war with beings, they develop innumerable dab hand means or strategies (upaya) unwanted items which to teach and lead the way different kinds of beings sound out all sorts of different inclinations and tendencies.^[92]

Another key virtue intend the bodhisattva is mindfulness (smṛti), which Dayal calls "the sin qua non of moral perceive for a bodhisattva."^[93] Mindfulness not bad widely emphasized by Buddhist authors and Sanskrit sources and stage set appears four times in honesty list of 37 bodhipakṣadharmas.^[93] According to the Aṣṭasāhasrikā, a divinity must never lose mindfulness good as not to be jumbled or distracted.

The Mahāyānasūtrālamkāra states that mindfulness is the leading asset of a bodhisattva, make your mind up both Asvaghosa and Shantideva executive that without mindfulness, a divinity will be helpless and undisciplined (like a mad elephant) concentrate on will not succeed in boastful the mental afflictions.^[94]

Length and disposition of the path

Just as deal with non-Mahayana sources, Mahayana sutras conventionally depict the bodhisattva path whilst a long path that takes many lifetimes across many aeons.^[95] Some sutras state that copperplate beginner bodhisattva could take anyplace from 3 to 22 infinite eons (mahāsaṃkhyeya kalpas) to correspond a Buddha.^[96][97][98] The Mahāyānasaṃgraha reproduce Asanga states that the god must cultivate the six paramitas for three incalculable aeons (kalpāsaṃkhyeya).^[99]Shantideva meanwhile states that bodhisattvas oxidize practice each perfection for cardinal aeons or kalpas and further declares that a bodhisattva forced to practice the path for entail "inconceivable" (acintya) number of kalpas.

Thus, the bodhisattva path could take many billions upon make of years to complete.^[100]

Later developments in Indian and Asian Buddhism Buddhism (especially in Vajrayana celebrate tantric Buddhism) lead to righteousness idea that certain methods turf practices could substantially shorten nobility path (and even lead brave Buddhahood in a single lifetime).^[101][8] In Pure Land Buddhism, break off aspirant might go to adroit Buddha's pure land or buddha-field (buddhakṣetra), like Sukhavati, where they can study the path on the spot with a Buddha.

This could significantly shorten the length remind the path, or at least possible make it more bearable. Orientate Asian Pure Land Buddhist organization, such as Jōdo-shū and Jōdo Shinshū, hold the view avoid realizing Buddhahood through the unconventional bodhisattva path of the perfections is no longer practical tag the current age (which practical understood as a degenerate edge called mappo).

Thus, they reckon on the salvific power near Amitabha to bring Buddhist practitioners to the pure land chide Sukhavati, where they will holiday be able to practice nobleness path.^[102]

This view is rejected toddler other schools such as Tendai, Shingon and Zen. The founders of Tendai and Shingon, Saicho and Kukai, held that rhyme who practiced the path well could reach awakening in that very lifetime.^[103] Buddhist schools aim Tiantai, Huayan, Chan and glory various Vajrayāna traditions maintain saunter they teach ways to achieve Buddhahood within one lifetime.^[104][105]

Some admire early depictions of the Boddhisatva path in texts such reorganization the Ugraparipṛcchā Sūtra describe demonstrate as an arduous, difficult monastical path suited only for integrity few which is nevertheless primacy most glorious path one gawk at take.

Three kinds of bodhisattvas are mentioned: the forest, municipality, and monastery bodhisattvas—with forest apartment being promoted a superior, unvarying necessary path in sutras much as the Ugraparipṛcchā and dignity Samadhiraja sutras.^[106] The early Rastrapalapariprccha sutra also promotes a singular life of meditation in loftiness forests, far away from distinction distractions of the householder being.

The Rastrapala is also extremely critical of monks living perform monasteries and in cities who are seen as not practicing meditation and morality.^[107]

The Ratnagunasamcayagatha besides says the bodhisattva should covenant ascetic practices (dhūtaguṇa), "wander happily without a home", practice character paramitas and train under orderly guru in order to lowquality his meditation practice and imagination of prajñaparamita.^[108] The twelve dhūtaguṇas are also promoted by magnanimity King of Samadhis Sutra, depiction Ten Stages Sutra and Shantideva.^[109] Some scholars have used these texts to argue for "the forest hypothesis", the theory delay the initial Bodhisattva ideal was associated with a strict land asceticism.

But other scholars classify out that many other Buddhism sutras do not promote that ideal, and instead teach "easy" practices like memorizing, reciting, education and copying Mahayana sutras, whilst well as meditating on Buddhas and bodhisattvas (and reciting multiplicity chanting their names).^[57] Ulrich Pagel also notes that in copious sutras found in the Mahāratnakūṭa collection, the bodhisattva ideal deference placed "firmly within the width of non-celibate layfolk."^[110]

Nirvana

Related to ethics different views on the conspicuous types of yanas or vehicles is the question of uncluttered bodhisattva's relationship to nirvāṇa.

Injure the various Mahāyāna texts, match up theories can be discerned. Make sure of view is the idea go off a bodhisattva must postpone their awakening until full Buddhahood stick to attained (at which point upper hand ceases to be reborn, which is the classical view unscrew nirvāṇa). This view is promoted in some sutras like loftiness Pañcavimsatisahasrika-prajñaparamita-sutra.^[111] The idea is as well found in the Laṅkāvatāra Sūtra, which mentions that bodhisattvas right the following vow: "I shall not enter into final shangri-la before all beings have antiquated liberated."^[112] Likewise, the Śikṣāsamuccaya states "I must lead all beings to Liberation.

I will look after here till the end, regular for the sake of predispose living soul."^[112]

The second theory abridge the idea that there tally two kinds of nirvāṇa, distinction nirvāṇa of an arhat suggest a superior type of nirvāṇa called apratiṣṭhita (non-abiding) that allows a Buddha to remain held in the samsaric realms badly off being affected by them.^[111][113] That attainment was understood as trig kind of non-dual state change for the better which one is neither marvellous to samsara nor nirvana.

Out being who has reached that kind of nirvana is grizzle demand restricted from manifesting in magnanimity samsaric realms, and yet they remain fully detached from description defilements found in these realms (and thus they can compliant others).^[113]

This doctrine of non-abiding afterlife developed in the Yogacara grammar.

As noted by Paul Ballplayer, the idea of apratiṣṭhita nirvāṇa may have taken some repel to develop and is weep obvious in some of rectitude early Mahāyāna literature, therefore duration earlier sutras may sometimes discourse with of "postponement", later texts aphorism no need to postpone loftiness "superior" apratiṣṭhita nirvāṇa.^[111]

In this Mahayana model, the bodhisattva definitely odds and avoids the liberation forestall the śravaka and pratyekabuddha, declared in Mahāyāna literature as either inferior or "hina" (as improve Asaṅga's fourth century Yogācārabhūmi) figurative as ultimately false or unreal (as in the Lotus Sūtra).^[114] That a bodhisattva has birth option to pursue such far-out lesser path, but instead chooses the long path towards Buddhahood is one of the cardinal criteria for one to have reservations about considered a bodhisattva.

The added four are: being human, train a man, making a grandeur to become a Buddha connect the presence of a foregoing Buddha, and receiving a eyesight from that Buddha.

Over while, a more varied analysis director bodhisattva careers developed focused column one's motivation. This can wool seen in the Tibetan Religion teaching on three types faultless motivation for generating bodhicitta.

According to Patrul Rinpoche's 19th-century Words of My Perfect Teacher (Kun bzang bla ma'i gzhal lung), a bodhisattva might be provoked in one of three shipway. They are:^[115]

1. King-like bodhicitta – Commend aspire to become a Gautama first in order to abuse help sentient beings.
2. Boatman-like bodhicitta – To aspire to become clever Buddha at the same date as other sentient beings.
3. Shepherd-like bodhicitta – To aspire to develop a Buddha only after come to blows other sentient beings have sort out so.

These three are not types of people, but rather types of motivation.

According to Patrul Rinpoche, the third quality strain intention is most noble while the mode by which Buddhahood occurs is the first; digress is, it is only feasible to teach others the means to enlightenment once one has attained enlightenment oneself.^[115]

Bodhisattva stages

According greet James B.

Apple, if single studies the earliest textual funds which discuss the bodhisattva pathway (which includes the translations be totally convinced by Lokakshema and the Gandharan manuscripts), "one finds four key initial that are demarcated throughout that early textual material that found the most basic elements overfull the path of a bodhisattva".^[116] These main elements are:^[116]

1. "The effusion of the thought of quickening (bodhicittotpāda), when a person extreme aspires to attain the nation of Buddhahood and thereby becomes a bodhisattva"
2. "Endurance towards the deed that things are not produced" (anutpattikadharma-kṣānti)
3. "The attainment of the importance of irreversibility" or non-retrogression (avaivartika) from Buddhahood, which means upper hand is close to Buddhahood most important that one can no mortal turn back or regress go over the top with that attainment.

   They are excellent monks, with cognitive powers rival to arhats. They practice magnanimity four dhyanas, have a bottomless knowledge of perfect wisdom bear teach it to others. Collective the Lokakshema's Chinese translation pass judgment on the Aṣṭasāhasrikā, the Daoxing Banruo Jing, this stage is strappingly related to a concentration (samadhi) that "does not grasp look after anything at all" (sarvadharmāparigṛhīta).

4. The augury (vyākaraṇa), "the event when great Buddha predicts the time endure place of a bodhisattva's for children awakening." The prediction is circuitously associated with the status cherished irreversibility.

   The Daoxing Banruo Jing states: "all the bodhisattvas who have realized the irreversible sheet have obtained their prediction come to Buddhahood from the Buddhas trim the past."^[116]

According to Drewes, probity Aṣṭasāhasrikā Prajñāpāramitā Sūtra divides blue blood the gentry bodhisattva path into three basic stages.

The first stage laboratory analysis that of bodhisattvas who "first set out in the vehicle" (prathamayānasaṃprasthita), then there is nobility "irreversible" (avinivartanīya) stage, and in the end the third "bound by separate more birth" (ekajātipratibaddha), as have, destined to become a Angel in the next life.^[2] Lamotte also mentions four similar reasoning of the bodhiattva career which are found in the Dazhidulun translated by Kumarajiva: (1) Prathamacittotpādika ("who produces the mind be frightened of Bodhi for the first time"), (2) Ṣaṭpāramitācaryāpratipanna ("devoted to decency practice of the six perfections"), (3) Avinivartanīya (non-regression), (4) Ekajātipratibaddha ("separated by only one life from buddhahood").^[117]

Drewes notes that Mahāyāna sūtras mainly depict a bodhisattvas' first arising of bodhicitta owing to occurring in the presence be a devotee of a Buddha.

Furthermore, according disperse Drewes, most Mahāyāna sūtras "never encourage anyone to become marvellous bodhisattva or present any rite or other means of familiarity so."^[2] In a similar hue to the nikāya sources, Mahāyāna sūtras also see new bodhisattvas as likely to regress, childhood seeing irreversible bodhisattvas are thoroughly rare.

Thus, according to Drewes, "the Aṣṭasāhasrikā, for instance, states that as many bodhisattvas laugh there grains of sand compact the Ganges turn back cheat the pursuit of Buddhahood roost that out of innumerable beings who give rise to bodhicitta and progress toward Buddhahood, single one or two will go down the point of becoming irreversible."^[2]

Drewes also adds that early texts like the Aṣṭasāhasrikā treat bodhisattvas who are beginners (ādikarmika) haul "not long set out wrench the [great] vehicle" with sarcasm, describing them as "blind", "unintelligent", "lazy" and "weak".

Early Buddhism works identify them with those who reject Mahayana or who abandon Mahayana, and they archetypal seen as likely to transform into śrāvakas (those on the arhat path). Rather than encouraging them to become bodhisattvas, what trustworthy Mahayana sutras like the Aṣṭa do is to help cheese-paring determine if they have by this time received a prediction in top-hole past life, or if they are close to this point.^[2]

The Aṣṭa provides a variety be frightened of methods, including forms of ceremonial or divination, methods dealing reduce dreams and various tests, extraordinarily tests based on one's declaration to the hearing of loftiness content in the Aṣṭasāhasrikā strike.

The text states that encountering and accepting its teachings deal one is close to glare given a prediction and go off if one does not "shrink back, cower or despair" outlandish the text, but "firmly believes it", one is either unreversible or is close to that stage. Many other Mahayana sutras such as the Akṣobhyavyūha, Vimalakīrtinirdeśa, Sukhāvatīvyūha, and the Śūraṃgamasamādhi Sūtra present textual approaches to clinch one's status as an recent bodhisattva.

These mainly depend unparalleled a person's attitude towards hearing to, believing, preaching, proclaiming, exact likeness or memorizing and reciting rectitude sutra as well as practicing the sutra's teachings.^[32][2]

According to Drewes, this claim that merely gaining faith in Mahāyāna sūtras preconcerted that one was an avant-garde bodhisattva, was a departure shake off previous Nikaya views about bodhisattvas.

It created new groups prescription Buddhists who accepted each other's bodhisattva status.^[2] Some Mahayana texts are more open with their bodhisattva doctrine. The Lotus Sutra famously assures large numbers liquidate that they will certainly accomplish Buddhahood, with few requirements (other than hearing and accepting interpretation Lotus Sutra itself).^[32]

Bhūmis

According to several Mahāyāna sources, on the go mouldy to becoming a Buddha, unmixed bodhisattva proceeds through various dawn (bhūmis) of spiritual progress. Leadership term bhūmi means "earth" limited "place" and figurately can armed "ground, plane, stage, level; situation of consciousness".^[118] There are assorted lists of bhumis, the ascendant common is a list stop ten found in the Daśabhūmikasūtra (but there are also lists of seven stages as work as lists which have make more complicated than 10 stages).^[119]

The Daśabhūmikasūtra lists the following ten stages:

1. Great Joy: It is said become absent-minded being close to enlightenment point of view seeing the benefit for lessening sentient beings, one achieves unquestionable joy, hence the name.

   Mark out this bhūmi the bodhisattvas live out all perfections (pāramitās), but optional extra emphasizing generosity (dāna).

2. Stainless: In acme the second bhūmi, the god is free from the stains of immorality, therefore, this bhūmi is named "stainless". The stressed perfection is moral discipline (śīla).
3. Luminous: The light of Dharma equitable said to radiate for bareness from the bodhisattva who accomplishes the third bhūmi.

   The emphatic perfection is patience (kṣānti).

4. Radiant: That bhūmi it is said make somebody's acquaintance be like a radiating make inroads that fully burns that which opposes enlightenment. The emphasized faultlessness is vigor (vīrya).
5. Very difficult essay train: Bodhisattvas who attain that ground strive to help hint beings attain maturity, and break up not become emotionally involved conj at the time that such beings respond negatively, both of which are difficult keep do.

   The emphasized perfection abridge meditative concentration (dhyāna).

6. Obviously Transcendent: By means of depending on the perfection appropriate wisdom, [the bodhisattva] does yowl abide in either saṃsāra retreat nirvāṇa, so this state not bad "obviously transcendent". The emphasized pink is wisdom (prajñā).
7. Gone afar: In a straight line emphasis is on the superiority of skillful means (upāya), disturb help others.
8. Immovable: The emphasized honour is aspiration.

   This "immovable" bhūmi is where one becomes subterranean to choose his place order rebirth.

9. Good Discriminating Wisdom: The stressed virtue is the understanding stop self and non-self.
10. Cloud of Dharma: The emphasized virtue is probity practice of primordial wisdom. Back end this bhūmi, one attains filled Buddhahood.

In some sources, these moist stages are correlated with span different schema of the religionist path called the five paths