In Buddhism, a bodhisattva is someone who has attained a high level of spiritual development and has made a vow to forgo their own personal enlightenment in order to work for the salvation of others. The bodhisattva doctrine is central to Mahayana Buddhism and is often associated with the ideal of the selfless, compassionate being who seeks to alleviate the suffering of others.
The bodhisattva doctrine is exemplified by the figure of the Buddha himself, who, according to tradition, delayed his own enlightenment in order to continue working for the salvation of others. THe first stage of the path of the Bodhisattva is to develop the intention or mind of compassion. In the 8th Century Shantideva, in his Bodhicharyavatara speaks first of the mind or intention to be a being of compassion called bodhicitta
"The Bodhisattva's thought of compassion,
Like the sun and moon,
Shines forever in the sky
Of the world-transcending mind."
The concept is also associated with the ideal of the bodhisattva vow, which is a commitment to put the welfare of others before one's own personal spiritual goals. This second stage of the path or Bodhisaatvayana is described in the Chinese 'Sutra of the Fundamental Vows of the Bodhisattva -Avalokiteśvara, The Bodhisattva of Compassion is attributed as saying
"The Bodhisattva's vow is to save all living beings,
Not just those of the present, but those of the future,
Endlessly, without ever tiring,
Without ever giving up"
The third stage of the path is to develop the six or ten virtues beginning with Dana or Generosity so Shantideva, in his Bodhicharyavatara says
"The Bodhisattva's practice is to give,
Not just to friends, but to all beings,
With a mind free from the stain of stinginess,
And with a mind of compassion for all."
The final stage is to go beyond the six perfections or paramitas of an ordinary Bodhisattva and become an Arya Bodhisattva or a transcendent "gone" one who can practice Upaya as an earthly but advanced Nirmakaya Bodhisattva or a heavenly Sambokaya Bodhisattva like Shakyamuni Buddha.
References:
"The Bodhicaryavatara" by Shantideva
"The Sutra of the Past Vows of Earth Store Bodhisattva"
"The Sutra of the Meditation on the Bodhisattva Universal Virtue"
A.L. Basham's evolutionary approach to the development of the bodhisattva doctrine in early Mahayana Buddhist texts is based on the idea that the concept evolved over time, rather than being a sudden invention. Basham argues that the bodhisattva doctrine developed gradually, starting with the earliest Mahayana texts and reaching its full expression in later texts.
In his book "The Wonder That Was India," Basham states that "the bodhisattva doctrine, which forms the central doctrine of Mahayana Buddhism, is not a sudden invention, but the gradual development of a number of different ideas." He suggests that the earliest Mahayana texts, such as the "Perfection of Wisdom" sutras, contain only a passing reference to the bodhisattva idea, while later texts, such as the "Lotus Sutra," contain more developed and explicit teachings on the bodhisattva path.
Basham also notes that the bodhisattva doctrine in early Mahayana texts is closely associated with the idea of the "bodhisattva vow," which is a commitment to put the welfare of others before one's own personal spiritual goals. He suggests that this idea was an important factor in the development of the bodhisattva doctrine and that it was central to the early Mahayana understanding of the bodhisattva path. He says "The Bodhisattva's vow which is to save all living beings, not just those of the present, but those of the future, endlessly, without ever tiring, without ever giving up."
Basham also notes that the development of the bodhisattva doctrine was also influenced by the changing social and cultural context of ancient India, particularly the growth of the merchant class and the development of a more complex society. He suggests that the bodhisattva doctrine, with its emphasis on compassion and altruism, may have been a response to the increasing social and economic inequality of the time.
References:
Basham, A. L. (1951). The Wonder That Was India. London: Sidgwick and Jackson.
Basham, A. L. (1954). The Origins and Development of Classical Hinduism. Boston: Beacon Press.
A L Basham’s approach to the development of the concept of the Bodhisattva doctrine reflects the concerns and assumptions of the sympathetic but secular religious studies ‘indanologist’ scholar. He sought through the criteria of historical critical textual and source studies to identify if the true antecedents to its historical development before and in the 2nd century AD idea and considered both earlier Buddhist ideas and influences drawn from Hinduism and even Christianity. Basham in the end concluded ‘the tentative, though unprovable conclusion, that the concept in its original form arose in a purely Buddhist framework, without influence from outside in its inception, whatever influences may have been felt in the development of the idea of the Bodhisattva in its later Mahayana form’.
Basham argues that the idea of the Bodhisattva itself originates in the Buddha himself. He argued dispassionately that ‘the Pali canon … could not possibly have been composed by the historical founder of Buddhism,’ thus we should ‘hesitate to ascribe the invention of the term to Gotama Buddha himself, but the fact remains that its earliest occurrences appear in words attributed to him, in reference to his own career before his enlightenment’.
Basham notes the early Pali cannon idea of the Bodhisatta is built on by a development of the term recorded in latter Titaka sections of ‘the Kathavatthu of the Abhidhamma Pitaka, ascribed to the period of Asoka, the Bodhisatta is equipped with symbolism and an incipient theology’ Yet he notes ‘the passages in question may still refer only to the historical Buddha before his enlightenment’. Basham commenting on the two ideas using linguistic analysis notes ‘The Päli term Bodhisatta is commonly translated by 'a being whose essence is enlightenment' or some such phrase, on the assumption that it is equivalent to Buddhist Sanskrit Bodhisattva. The equivalence seems fairly obvious, and might be taken as virtually certain, were it not for the ambiguity of the pali language and the inappropriateness of the conventional interpretation, for since the Bodhisatta, according to the Theravāda usage, has not yet achieved full enlightenment it seems hardly reasonable to describe him as the very essence (sattva) of perfect enlightenment (bodhi)’. Basham concludes ‘...thus we can say with confidence that by about 100 B.c. at the latest the Theravāda concept of the Bodhisatta was widely popular. The fact that this concept was particularly associated with the Jataka stories suggests a way in which it may have developed and gained wider currency.’
However, finally to explain the full actual concept of the Bodhisattva we have to consider how in Mahayana it developed alongside Mahayana mythology about Avalokiteśvara and the vow or resolve with which a Bodhisattva begins his career. The former Basham suggests came to be believed could ‘pour down grace and blessing from the almost immeasurable store of merit he has accumulated. He will not abandon his task while any struggling being remains tossed in the sea of Samsara below him.’
Walpola Rahula's approach to the development of the bodhisattva doctrine in Buddhism is based on the idea that the concept is rooted in the early Buddhist texts, specifically the Pali Canon. Rahula argues that the bodhisattva doctrine is not a later development in Buddhism, but is present in the earliest texts, and that it is a natural outgrowth of the Buddhist teaching on the path to enlightenment.
In his book "What the Buddha Taught," Rahula states that "the Bodhisattva ideal is not something new or alien to early Buddhism, but is in fact an integral part of it." He argues that the bodhisattva doctrine is rooted in the Buddhist teaching of compassion and altruism and that it is a natural development of the early Buddhist understanding of the path to enlightenment.
Rahula also notes that the bodhisattva doctrine is closely associated with the idea of the "bodhisattva vow," which is a commitment to put the welfare of others before one's own personal spiritual goals. He suggests that this idea is an important aspect of the bodhisattva doctrine and that it is closely related to the early Buddhist teaching on compassion and altruism.
Rahula also emphasizes that the bodhisattva ideal is not limited to a specific class or group of people, but is open to all individuals who are willing to undertake the path to enlightenment for the benefit of others. He says "The Bodhisattva ideal is not something for a monk or a nun or a layman or a laywoman, but for all human beings, regardless of their social status or profession."
References:
Rahula, W. (1959). What the Buddha Taught. New York: Grove Press.
Rahula, W. (1974). Zen and the Taming of the Bull: Towards the Definition of Buddhist Thought. London: Gordon Fraser.
Rahula’s approach to the development of the concept of the Bodhisattva doctrine reflects the perhaps Theravada biased approach of the ‘practioner scholar’ who ends up disparaging the idea of the Bodhisattva as “a fascinating class of mythical Bodhisattvas”. Rahula’s strategy seeks to challenge what he sees as the false dichotomy between the Arahant and the Bodhisattva as being untrue to the historical development and more importantly proper use of the term. His bias is see when he misquotes Asanga “that when a Bodhisattva finally attains enlightenment (Bodhi) he becomes an Arahant’”, and “although the Theravada stipulate or inists that anybody can become a Bodhisattva which is considered not practical”
Rahula argues the bodhisattva ideal has traditionally been held to be higher than the state of a śrāvaka not only in Mahayana but also in Theravada Buddhism. However, it was he thinks only intended to be used in a more limited way. After its use as a reference to the Buddha himself in the early Sutra Pitica texts early he suggests it’s other use is found in the great chronicles of Sri Lanka. He also quotes the 10th century king of Sri Lanka, Mahinda IV (956-972 CE), who had the words inscribed "none but the bodhisattvas will become kings of a prosperous Lanka," among other examples suggesting the term was never intended to take on the elevated significance suggested developing 2nd and 3rd century Mahayana schools like the Madhyamika and Yogacara.
Rahula seeks to develop an inclusivist ‘soteriological’ emphasises stressing the continuity, essential unity of the traditions but under Theravada premises. Yet his writing still very much part of Theravada exclusivist polemical writing. Rahula ideas reflects the Theravāda monk Bhikkhu Bodhi, “the bodhisattva path is not taught in the earliest strata of Buddhist texts such as the Pali Nikayas (and their counterparts such as the Chinese Āgamas) which instead focus on the ideal of the Arahant Is focused on)." Rahula insists the Pali cannon is the best source about Buddhism not the Chinese sutras and that the development of Bodhisattva doctrine should be understood as a break away from an authentic original tradition. He argues in Theravada there were "three Bodhis – 1)Sravakabodhi, (hearer focused on own liberation) 2) Pratyekabodhi (a private Buddha- limited teaching) / Samyaksambodhi (reveal truth to everyone) 3 Bodhisattva –one who puts off nirvana and argues ‘we’re not selfish ‘all are not Sravakas. There are bodhisattvas as well’
Rahula thinks the Bodhisattva Pathreflected in the perfection of wisdom sutras e.g. lotus / heart is as Harvey says (Harvey p197) a “heretical teaching not adopted by Theravadans! - Vitanda-vada — a frivolous teaching based on jugglery of words and vain arguments”. The Bodhisattva vow and ideal is a Mahayana is a latter invention, and Theravada an early term, based on ‘original teachings’ 3rd century BC.
The bodhisattva doctrine is central to Mahayana Buddhism and is considered a key aspect of the Buddhist path to enlightenment. The bodhisattva doctrine emphasizes the ideal of the selfless, compassionate being who seeks to alleviate the suffering of others, and who has made a vow to forgo their own personal enlightenment in order to work for the salvation of others.
"The Bodhisattva's thought of compassion,
Like the sun and moon,
Shines forever in the sky
Of the world-transcending mind."
-Shantideva, Bodhicharyavatara
"The Bodhisattva's practice is to give,
Not just to friends, but to all beings,
With a mind free from the stain of stinginess,
And with a mind of compassion for all."
-Shantideva, Bodhicharyavatara
The bodhisattva doctrine is also closely associated with the ideal of the bodhisattva vow, which is a commitment to put the welfare of others before one's own personal spiritual goals. This ideal is seen as a key aspect of the bodhisattva path and is considered essential for attaining enlightenment.
"The Bodhisattva's vow is to save all living beings,
Not just those of the present, but those of the future,
Endlessly, without ever tiring,
Without ever giving up"
-Avalokiteśvara, The Bodhisattva of Compassion
The bodhisattva doctrine is also considered to be a crucial aspect of Mahayana Buddhism because it provides a framework for understanding the nature of reality, which is characterized by emptiness or the absence of inherent existence. This understanding is considered to be essential for attaining enlightenment and for helping other sentient beings to attain enlightenment.
In Mahayana Buddhism, the bodhisattva ideal is considered a key aspect of the Buddhist path, and it's often seen as an essential aspect of attaining enlightenment. The bodhisattva path is characterized by the motivation to attain enlightenment for the benefit of all beings, and by the cultivation of compassion and altruism as the means to achieve this goal.
References:
"The Bodhicaryavatara" by Shantideva
"The Sutra of the Past Vows of Earth Store Bodhisattva"
"The Sutra of the Meditation on the Bodhisattva Universal Virtue"
"The Lotus Sutra"
The Lotus Sutra, a Mahayana Buddhist text, teaches that wisdom is essential for attaining enlightenment and for understanding the true nature of reality. The sutra emphasizes the role of wisdom in understanding the ultimate nature of reality, which is characterized by emptiness or the absence of inherent existence.
"The wisdom realizing the ultimate truth,
Is the highest and most supreme wisdom."
-The Lotus Sutra, chapter 2
"The wisdom of the Tathagata,
Is the wisdom of the highest truth,
It is the wisdom of all-knowledge,
And the wisdom of the end of suffering."
-The Lotus Sutra, chapter 2
The sutra also teaches that wisdom arises from hearing and contemplating the teachings of the Buddha, which leads to the development of faith and understanding.
"If one hears this sutra,
And rejoices with a pure mind,
With wisdom will one be born,
And will be able to understand the meaning."
-The Lotus Sutra, chapter 2
The sutra also emphasizes the importance of the compassion and the bodhisattva ideal as a necessary complement to wisdom, as they lead to the development of the altruistic motivation, necessary to attain the ultimate goal of Buddhahood.
"The wisdom of the Tathagata,
Is accompanied by great compassion,
And by means of this wisdom,
He guides sentient beings."
-The Lotus Sutra, chapter 2
References:
"The Lotus Sutra"- It is one of the most important and widely read Mahayana sutras, and it's often considered a summary of the teachings of the Buddha. It's also known as the "Sutra of the Lotus Blossom of the Fine Dharma" and it's believed to have been written in India between the 1st century BCE and the 2nd century CE.
In the Lotus Sutra, loving-kindness, also known as "maitri" in Sanskrit, is considered a key practice for attaining enlightenment and for cultivating compassion for all beings. The sutra teaches that loving-kindness is a mental attitude that generates positive emotions and generates a sense of connection and interdependence with others.
"With a mind of loving-kindness,
One should cherish all living beings,
Radiant and sublime,
Above, below, and all around,
Unobstructed, without limit;
So always cultivate this mind."
-The Lotus Sutra, chapter 21
The sutra also teaches that loving-kindness is a key aspect of the bodhisattva path, as it leads to the development of compassion and altruism, which are essential for attaining enlightenment and for helping other sentient beings to attain enlightenment.
"The Bodhisattva's practice is to give,
Not just to friends, but to all beings,
With a mind free from the stain of stinginess,
And with a mind of compassion for all."
-Shantideva, Bodhicharyavatara
The sutra also teaches that loving-kindness is a natural outcome of hearing and contemplating the teachings of the Buddha, which leads to the development of faith and understanding.
"If one hears this sutra,
And rejoices with a pure mind,
With wisdom will one be born,
And will be able to understand the meaning."
-The Lotus Sutra, chapter 2
References:
"The Lotus Sutra" It is one of the most important and widely read Mahayana sutras, and it's often considered a summary of the teachings of the Buddha. It's also known as the "Sutra of the Lotus Blossom of the Fine Dharma" and it's believed to have been written in India between
In the Lotus Sutra, the concept of "upaya" or "skillful means" is considered a key aspect of the Buddha's teachings. The sutra teaches that the Buddha uses various methods and strategies, known as "upaya," to guide sentient beings on the path to enlightenment. These skillful means are tailored to the individual needs and capacities of each being and are used to help them overcome their ignorance and to attain understanding of the ultimate nature of reality.
"The Tathagata,
Knowing the nature of beings,
Speaks Dharma in various ways,
In accordance with what is appropriate."
-The Lotus Sutra, chapter 2
The sutra emphasizes that the Buddha's use of skillful means is motivated by compassion and the bodhisattva ideal, and is intended to help all sentient beings to attain enlightenment.
"The Bodhisattva's practice is to give,
Not just to friends, but to all beings,
With a mind free from the stain of stinginess,
And with a mind of compassion for all."
-Shantideva, Bodhicharyavatara
The sutra also teaches that the use of skillful means is not limited to the Buddha but can also be used by bodhisattvas and practitioners on the path to enlightenment.
"I and all the Bodhisattvas,
Will use various skillful means
To teach and guide sentient beings,
And lead them to the path of buddhahood."
-The Lotus Sutra, chapter 2
References:
"The Lotus Sutra" It is one of the most important and widely read Mahayana sutras, and it's often considered a summary
The Bodhisattva path is a gradual process that typically involves several stages or levels of spiritual development. The stages of the Bodhisattva path are often referred to as the "Ten Grounds" or "Ten Bhumis" and are described in several Mahayana Buddhist texts, such as the "Bodhisattvabhumi" and the "Avatamsaka Sutra."
The ten stages of the Bodhisattva path are:
The Ground of Joyful Faith
The Ground of Generating Bodhi-Mind
The Ground of Proceeding with Bodhi-Mind
The Ground of Dharmadhatu Wisdom
The Ground of Stainless Wisdom
The Ground of Manifesting Spiritual Powers
The Ground of Far-Going
The Ground of Immovable Wisdom
The Ground of Good Wisdom
The Ground of Cloudless Wisdom
Each stage of the Bodhisattva path is associated with a specific set of perfections or paramitas, which are qualities that need to be developed in order to progress to the next stage. The perfections are:
Generosity
Ethics
Patience
Effort
Concentration
Wisdom
According to -Asanga, in his Bodhisattvabhumi
"The Bodhisattva who is practicing the six perfections,
Will be able to purify the ten grounds,
And become a king of Dharma,
Guiding all sentient beings."
"The Bodhisattva who has attained the tenth ground,
Will be able to purify the three realms,
And will become a perfect Buddha,
Forever free from all suffering."
-The Avatamsaka Sutra
References:
"The Bodhisattvabhumi" by Asanga
"The Avatamsaka Sutra"
"The Ornament
In Buddhism, the transfer of karmic merit, also known as "pariṇāmanā" or "dedication of merit," is the practice of offering the positive consequences of one's actions to others, with the intention of helping them to attain spiritual progress and ultimate liberation. This practice is based on the Buddhist understanding of the law of karma, which states that actions have consequences and that positive actions lead to positive consequences, while negative actions lead to negative consequences. This is considered a key aspect of Buddhist ethics and altruistic behavior.
The transfer of karmic merit is believed to be beneficial for both the giver and the receiver, as it is believed to help the giver to accumulate more positive karma and to purify negative karma while helping the receiver to overcome negative karma and to attain spiritual progress. The Buddha, in the Anguttara Nikaya is attributed as saying "By dedicating the merit, one can accumulate more merit. Therefore, one should always dedicate the merit." Theravada thus practice the transfer of Merit, especially during funeral practices where the deceased lay Sangha are thought to still be under the influence of the field of blessing that the dharma teaching ordained Sangha create. Further the Buddha speaks of the transfer of merit as follows: "Just as a candle can be used to light another candle, so can the merit of one person be used to benefit another person." (Anguttara Nikaya, 4.48)
Mahayana developed a much more extensive use of the idea of merit transference. In Mahayana Buddhism, the transfer of karmic merit, also known as "pariṇāmanā" or "dedication of merit," is considered a key practice for attaining the highest spiritual goals, such as enlightenment for the benefit of all beings. Asanga, in his 4th Centurary Bodhisattvabhumi, says "Through the dedication of merits, one can achieve the supreme perfect enlightenment, and by achieving the supreme perfect enlightenment, one can benefit all sentient beings." Further, he says "As a lamp burns and dispels darkness, So too, the dedication of merit Brings about the destruction of all faults And the attainment of all good qualities."
This idea is further elaborated upon in the Mahayana sutras, where the transfer of merit is seen as a means of creating interdependence and compassion between individuals. The Lotus Sutra, for example, states: "By making offerings to the Buddha, one can transfer one's merit to others, leading them to liberation and enlightenment." (Lotus Sutra, Chapter 14) Moreover "By practicing charity one can transfer one's own merit to others." – and "The merit and virtue acquired by a good man is beneficial not only to himself but also to others." Moreover the Mahayana idea of "parinama" or "parinamana," refers to the belief that one can transfer the positive karma evn to evil people as in the Lotus Sutra, it is written: "If someone who has committed evil sees a Buddha, hears the Dharma, or pays homage to a bodhisattva, he can thereby purify all evil actions." (Chapter 22, Lotus Sutra).
In Mahayana Buddhism merit transference was embedded in the wider developing emphasizes on the concept of the Bodhisattva, a being who has attained a high level of spiritual development and has made a vow to forgo their own personal enlightenment in order to work for the salvation of others. In the 8th Century -Shantideva, in his Bodhicharyavatara says
"The Bodhisattva's thought of compassion, Like the sun and moon, Shines forever in the sky Of the world-transcending mind."
He considered the link to merit transference was the perfection of Dana or generosity and the mind of Bodhicitta.
"The Bodhisattva's practice is to give, Not just to friends, but to all beings, With a mind free from the stain of stinginess, And with a mind of compassion for all."
The transfer of karmic merit is seen as an essential aspect of the Bodhisattva path, as it allows the Bodhisattva to accumulate positive karma and to purify negative karma, while helping other sentient beings to overcome negative karma and to attain spiritual progress. A common Mahayana dedication of merit prayer says
"May the merit of my good deeds, Benefit all sentient beings, And may they all quickly attain, Buddhahood for the sake of all beings."
Today the Dalai Lama has also spoken about the transfer of karmic merit. He has said: "Through generating a sincere and pure motivation, our merit and positive potential can be dedicated to all sentient beings, leading to their ultimate happiness and liberation." Moreover the Mahayana Buddhist monk and scholar, Thich Nhat Hanh, explains the transfer of merit is something all who have taken the Bodhisattva Vow whether ‘thus gone’ transcendent Buddhas like Amitabha or Avalokiteshvara or ordinary Bodhisattvas just starting the path in the following way: "When you practice mindfulness, you generate a lot of joy, peace, and happiness, and you want to share that with other people. So you dedicate your practice to all beings, including your loved ones and your enemies. You wish that they will be happy and free from suffering." (The Heart of the Buddha's Teaching, 1998) Thich Nhat Hanh further says "The act of transferring merit is seen as an expression of compassion and a means of strengthening one's own positive karma."
In Theravada today the transfer of karmic merit is additionally, the transfer of merit is seen as a way to create a virtuous cycle, where the act of dedicating one's positive karma to others, in turn, generates even more positive karma for oneself. Further Buddhist scholar, Ven. Ajahn Sumedho says "The act of transferring merit is seen as a way of breaking down the barriers of self-centeredness and fostering a more compassionate and altruistic mindset." Even Buddhist scholar, Ven. Dr. K Sri Dhammananda. Says "The merit of one person can become the cause of another person's happiness, just as the light of one candle can light many other candles."
In conclusion, the transfer of karmic merit is a fundamental aspect of Buddhist ethics and spiritual practice. It is a means of creating interdependence and compassion between individuals, and of generating positive karma for oneself and others. By dedicating one's positive actions to others, Buddhists believe that they can contribute to the spiritual growth and well-being of all beings.
References:
"The Bodhicaryavatara" by Shantideva
"The Sutra of the Past Vows of Earth Store Bodhisattva"
"The Sutra of the Meditation on the Bodhisattva Universal Virtue"
"Anguttara Nikaya"
"Bodhisattvabhumi" by Asanga
"The Lotus Sutra"