A scripture of major importance to various schools within the Mahayana tradition. It describes the virtues of the Bodhisattva, and emphasises that all sentient beings possess the potential for Buddhahood (Some Mahayana see as realising Buddha-nature) and can attain Enlightenment (Nirvana). PEQ Unit 5.1.
Professor Arthur Llewellyn Basham (24 May 1914 – 27 January 1986) was a noted historian and indologist and author of a number of books. PEQ Unit 5.1.
Basham is a Western scholar (Humanist?) who is sympathetic to lived religion but fundamentally committed to the academic approach of the historical-critical method or higher-criticism . PEQ Unit 5.1.
His concern in the Anthology is to investigates the origins of ancient texts in order to understand "the world behind the text.”. Historical criticism comprises several disciplines, including source criticism, form criticism, redaction criticism, tradition criticism, and radical criticism. He uses some of each of these at different times throughout the text. These tools were developed to study the Bible but are now widely used with other texts. His work considers the central historical religious claims of early Indian rather than oriental Mahayana as the focus here not the particular modern views of e.g. Zen no matter how similar. How Mahayana Buddhists and Theravada Buddhists polemical claims aside from the time Basham wants us to understand how the central teaching of the Bodhisattva vow developed better evolved. What natural processes like polemics, mysticism, institutional expediency or doctrinaire creativity. PEQ Unit 5.1.
Key Ideas - Basham, A. L. Ch 3
- bodhisattva is mainly found in Mahayana
- buddhism and is a higher ideal than the Theravada ideal of the arhat
- superiority in the Mahyanan school
- Likens bodhisattva in mahayana to 'suffering saviour' who lives a lonely life trying to help others (similar to Jesus)
- suggesting that bodhisattva ideal is more selfless than the pursuit of ones own enlightenment
- the lost son parable
- good deeds
- three bodies. PEQ Unit 5.1.
Basham contributed to "The Buddhist tradition in India, China & Japan" ( 1969) an undergraduate text book on Buddhism that was widely used for a number of years edited by WT De Barry. He developed ideas he would latter descibe as(1981) "The Evolution of the Concept of Bodhisattva" in The Bodhisattva Doctrine in Buddhism in the chapter Ch 3 "The Great Vechicle" of Mahayana Buddhism pp.73-109. PEQ Unit 5.1.
Importantly Basham's account of the Bodhisattva doctrine evolution can be contested methodologically e.g. mysticism as an academic fad has been recognised as overreaching and making tenuous connections of cause and effect. PEQ Unit 5.1.
- teaches superiority of mahayana goal in relation to hinayana
- claims buddha only taught one single vehicle and all vehicles lead to the game goal- buddhahood PEQ Unit 5.1.
- symbolises samsara
- fire represents the fire of passion or mental poisons
- only the door out of the house is the buddhist path to liberation
- childrens unawareness in the fact of anger represents our ignorance of the cause of suffering
- old man is the buddha who inspires us to renounce samsara
- three carts are the three yanas
- the ox carts represent full buddha hood
- although the father is lying, it is skilful means (upaya) and not seen as morally negative PEQ Unit 5.1.
- zen teach as it is something we already have and is basiclly pure and untouched by our ignorance, with right methods one can reveal it
- Mahayana- enlightenment is not a matter of attaining a distant state but uncovering, revealing and expressing who we really are
- nirvana is there all the time and realise this when purifed our ignorance PEQ Unit 5.1.
- conventional and ultimate truth
- basic framework for mahayana thought
- conventional- what we except in everyday life
- ultimate- truths that are beyond words and only understand though meditation and study
- the sambkogakaya heavens and bodhisatatavas are things that appear to be real or unrealistic depending on the degree of purity of the mind that percives PEQ Unit 5.1.
-- means mind of the enlightened
- development of bodhichitta that distinguishes bodhisattva from other types of buddhist practitioners
- translated as compassion and wisdom PEQ Unit 5.1.
- in this sense means wishing other should be rid of suffering
- compassion of the bodchitta refers to the aulteristic thought of wishing to attain enlightenment in order to be capable of helping others to do the same
- through compassionate action the bodhisattva strives to ensure people achieve enlightenment as quickly as possible as enlightenment is the only true way of freeing them from suffering PEQ Unit 5.1.
- the wisdom of bodhichitta is realising shunyata- emptiness of all things
- entire Mahayana path based on the view of selflessness and egolesssness
- with this realisation comes insight into what other people really need, so bodhisattva is particularly skilful and effective in the way they offer help to others PEQ Unit 5.1.
- a committment often made by Mahayana Buddhists that commits one to savings all beings, overcoming all lusts, learning all spiritual truths, and attaining Buddhahood
- contrasts to monastic vow which is only taken for this lifetime, bodhisattva vow taken with the aspiration one will follow it though their future live s PEQ Unit 5.1.
- begins at first bhumi, one perfects each of the parasites in sequence with the wisdom of shunyata, pervading all the first 5
- once reached the 6th parameter, he or she becomes a bodhisattva (advancing knowing clearly)
- all actions of body, speech and mind are so skilful means to help them
- ability to transfer merit is mastered
- bodhisattva is able to transfer a store of merit to uplift the person and transform their situation PEQ Unit 5.1.
- the bodhisattva has the power to teach all the beings according to their needs
- 10th stage reach the sambkogakaya level and dwells in Tushita heaven where all other fully enlightened beings are PEQ Unit 5.1.
- buddhahood gained PEQ Unit 5.1.
in Lotus Sutra
-Bud states only those spiritually mature engage in the bod path
- overall vision of the Bud path given in that sutra is that one sets out on spiritual quest by following Hinayana path for many lifetimes
- one reduces the intensity of their own suffering to the point that one can being to turn ones attention to there needs of others
- reaching the end of the path creates liberation from samara and nirvana PEQ Unit 5.1.
- anyone following the mahayana path
- anyone cultivating bodhichitta
- anyone on the 10 bhunis of the bodhisattva path PEQ Unit 5.1.
- advanced beings beyond the sixth bhumi of the bodhisatta path
- two- sambhogakaya and the nirmanakaya beings
- some choose to remain as sambhogakya dimension after death to continue to benefit beings
- by doing this they're making themselves accessible to practitioners through prayer
- they will have a skill or quality which characterises them, this becomes the objective of prayer
- believed they can be seen in the minds eye during meditative vision PEQ Unit 5.1.
- nirmanakaya
- explains how advanced bodhisattvas can deliberate choose instead to take rebirth in one of the six realms of samsara in order to help suffering beings
- pratkeakha buddha
- present Dalai Lama is a nirmanakaya representative on earth of the Buddha of Compassion
- followed of tibetan buddhism pray to these masters with devotion and believe they have the power to give them transformative blessings PEQ Unit 5.1.
- bod of compassion if known as Kuan Yin in China, Kannon in Japan and Chenresign in Tibet
- one prays to him to ask for compassion PEQ Unit 5.1.
- idea they can't be saved without a saviour
- like christianity
- tries to get them out of suffering and samsara
- saviour works to establish a kingdom perfect for all
- suffering saviour takes on all others pain in order to save them
- he is their guide to safety PEQ Unit 5.1.
- resemblance to the parable in St Luke's Gospel
- the father makes the sun undergo a long period of humble probation before raising him to the position he merits his birth
- heavenly buddha cannot raise beings immediately from filth and poverty to the full glory of his own heavenly palace, they are earth bound
- if brought at once they would suffer fear, embarrassment and conflisin
- must undergo preparation for high estate
- like the father of the story, the heavenly Buddha will cover his glory with early dust and appear to his children as a historical buddha to encourage and instruct them
- when the father is near death he reveals himself to the son
- weakens the analogy for heavenly buddhas don't die
- nothing but really shunyata which is peace from nirvana PEQ Unit 5.1.
- one of the virtues of Buddhism and the bodhisattva, who is the example which Mahayana buddhists are expected to follow
- it has trained his mind that even the most painful and happy situation it is still full of calm inner joy
- when sorrow arises make a habit of associating with it a feeling of joy
- the bodhisattva is happy when subject to torture to hell
- not shaken by all the deeds of Mara PEQ Unit 5.1.
- 10 qualities attributed to bodhisattva
- focus on positive virtues of altruism, benevolence and compassion PEQ Unit 5.1.
- the body of essence (dharmakaya) the body of bliss (samboghakaya) the transformation body (nirmakaya)
- the first is the basis of the other two
- bliss- varies in all planes of the universe
- essence- uniform and subtle is inherent in the body of bliss
- the other one controls its experience when it manifests itself at will
- the body of essence is uniform for all the Buddhas, as their is no real difference between them (due to 2 levels of truth)
- transformative body displays skill birth, enlightenment and nirvana PEQ Unit 5.1.
- the lord addressed the great being, the Bodhisattva Mahamati
- Mahamati hold to those magic syllabls (om), all buddhas past and present and future
- those who repeat them proclaim the law of righteousness and keep them in mind
- if men and women good birth hold, retain, recite and realise these magical syllables, nothing harmful shall come upon them
- chants- aid meditation- take you out of yourself (similar to chanting in PL) PEQ Unit 5.1.
Walpola Rahula Thero (1907–1997) was a Sri Lankan Buddhist monk, scholar and writer. In 1964, he became the Professor of History and Religions at Northwestern University, thus becoming the first bhikkhu to hold a professorial chair in the Western world. He also once held the position of Vice-Chancellor at the then Vidyodaya University (currently known as the University of Sri Jayewardenepura). He has written extensively about Buddhism in English, French and Sinhala. He wrote the book What the Buddha Taught about Theravada Buddhism. He was noted not only for his erudition but also for his strong socialist views, as well as his belief that monks have a duty to play a role in guiding the political consciousness of the people. His book Heritage of the Bhikkhu was a strong voice in the Buddhist Nationalist movement that led to the 1956 electoral victory of Solomon Bandaranaike. Rahula Thero was awarded several titles during his lifetime- Supreme Master of Buddhist Scriptures, in 1965, with the qualification Sri (Gracious), a title held by only two or three scholars in Sri Lanka. PEQ Unit 5.1.
- Rahula reflects a modern Theravada ‘inculsivist’ scholastic self-conception of being original and historical religious claims of being the true inheritors of line of consistent Dharma that goes back to early Indian Commentators like Buddhagosha, Nicki Schools and the Buddha.
- Rahula makes a Theravada polemical ‘elitist’ claim that the Bodhisattva is merely a reference to the original Buddha or Kings of Srilanka and in theory if not easily in practice anyone can become a Bodhisattva by discovering as the Buddha did Buddhism. PEQ Unit 5.1.
- Rahula approaches religion as an insider Theravada scholar who has apologetic and polemical goals but can yet ask critical questions and offer important arguments about the origin and development of ideas. This is what Rahula here is doing PEQ Unit 5.1.
- The Theravada concern that being called ‘hinayana’ is ‘convenient’ name calling by Mahayana instead if reasoned thinking from the scriptures.
- bodhisattva ideal is consistent with the ideal expressed in the Tipitaka, suggest different ways of interpreting the nature authority and message of the sacred texts
- That both Theravada and Mahayana use the Bodhisattva- but it is limited as only the name Theravada give the historical Buddha and Kings of Srilanka.
- outlines anyone who aspires to become a buddha in Mahayana is in reality a bodhisattva, however possible that Theravada buddhists may disagree with this interpretation because of there use of the bodhisattva as one term along other terms
- he rejects of the idea of one vehicle or path and the two truth doctrine behind it.
- could be argued the bod is the highest ideal when compared to a sravaka and a pratyekabuddha which are evidence in the Tipitaka, however not every denomination within Buddhism would agree with this because of where the bod is placed within religious texts
- believes Samyaksambuddha is superior and the other two inferior but not disregarded. PEQ Unit 5.1.
Gems of Buddhist Wisdom is a collection of essays on Buddhism published by the Missionary Society of Malaysia and distributed by the Corporate Body of the Buddha Educational Foundation of Taiwan.
Ch 28 pp.461 - 471 The Bodhisattva Ideal in Buddhism by Walpola Rahula is an Essay by Rahula whos function like Augustines 'City of God' or Aquinas 'Summa Contra Gentiles' is apologetic/polemical in nature. It is a work of scholastic 'philosophical theology' seeking to establish the superiority even inevitability of Theravada soteriology and Doctrine.
Other authors include notable apologists of Theravada like Dhamamanda. Rahula, in the preceding chapter 26, also writes an essay on the similarities and differences between Theravada and Mahayana.
He beginning pp. 458-459 seeks to undermine Mahayana using a historical account of the the early councils noting 'there was nothing known of Mahayana at this time' p456.
In 'the coming of Mahayana' he begins with the Lotus Sutra 200AD and Nagarjuna but ignores earlier 100BC 'perfection of wisdom literature that Basham points to like the 800 lines. He calls out the name calling of 'Hinayana' found there in it making the contested claim it should not be confused with the 'Theravada Buddhism that went to Sri Lanka in the 3rd Century BC'!. p.458 he argues there are 'hardly any real differences no the fundamental teachings' of Theravada and Mahayana.
He takes aim p.458 at the main 'apparent' point of difference arguing 'Many people say that Mahayana is for the Bodhisattvahood which leads to Buddhahood while Theravada is for Arahantship. I must point out that the Buddha was also an Arahant. With others he thinks the Theravada should reject the Bodhisattva-Stravaka opposition used as a polemic by Nagarjuna and Asanga and still many Mahayana today. This argument he develops fully in the Anthology Chapter 28 included in Gems after the present 27.
He then rejects key mahayana doctrine of Trikaya 'The Mahayana has created many mystical Bodhisattvas' p.259
He latterly in the chapter dismisses other key doctrinaire developments like Sunyatta and Tathagatagarbha is not significant as p.460 'the idea of Sunyata is the concept of the store- consciousness in Mahayana Buddhism which has its seed in the Theravada texts.' He then reduces these contrasting soteriological goals of 'The Mahayanists' to mere developments of 'a deep psychology and philosophy' not essentially different to Theravada goals.
This all sets us up for his Ch 28 pp.461 - 471 The Bodhisattva Ideal in Buddhism arguments that undermine and attack the key beliefs of Mahayana Buddhism. PEQ Unit 5.1.
- Rahula's account of the Bodhisattva doctrine is either at least a misconception and more probably is deliberately misconstrued.
- Rahulas rejection of the Mahayana Trikaya doctrine 'mystical Bodhisattvas' is cursory neither arguing from authority or Philosophically. PEQ Unit 5.1.
- a disciple of a buddha
- may be a monk or a nun, laywomen or layman
- follows and practices the reaching of the Buddha and finally attains nirvana
- serves others but capacity is limited PEQ Unit 5.1.
- individual buddha
- a person who realises Nirvana on their one at a time when there is no Samyaksambuddha in the world (no fully enlightened buddha)
- renders services to others in a limited way
- not capable of revealing the Truth to others as a Samyaksambuddha can PEQ Unit 5.1.
- a person who is in a position to attain Nirvana as a Sravaka buddha or a Prayekabuaa
- out of great compassion for the world
- renounces it and goes on suffering in samsara for the sake of others
- perfects himself during incalculable period of time and finally realises nirvana and becomes a Samyaksambuddha, fully enlightened buddha
- he discovers the Truth and declares it to the world
- his capacity foe service to others is umlimited PEQ Unit 5.1.
- symbolises samsara
- fire represents the fire of passion or mental poisons
- only the door out of the house is the buddhist path to liberation
- childrens unawareness in the fact of anger represents our ignorance of the cause of suffering
- old man is the buddha who inspires us to renounce samsara
- three carts are the three yanas
- the ox carts represent full buddha hood
- although the father is lying, it is skilful means (upaya) and not seen as morally negative PEQ Unit 5.1.
-father and 3 sons live in a house, it catches fire and they are called to get out but don't listen, father offers them each different carts if they escape and are rescued PEQ Unit 5.1.
-- world of samsara
- characterised by pain, suffering, old age and death PEQ Unit 5.1.
-- sentient beings who continue to grasp and attach themselves to samsara without seeing the danger in what they do PEQ Unit 5.1.
- the buddha, wishing to save sentient beings from the pain of samsara PEQ Unit 5.1.
- after the children are saved, revealed true path is the great vehicle Mahayana is the path of Buddhahood PEQ Unit 5.1.
- demonstrates two pain concepts within mahayana- upaya and ekayana
- helps establish the superiority of the Mahayana tradition over Theravada
- does this by referring to the univerability of the bodhisattva path, subconsciously leading listeners to view other paths as lesser or inferior paths
- explains other paths (arhat) as skilful means
- they are not the 'true' path but revealed as a device in order for those with less understanding to make a start on the path
- so when their understanding increases the true path is revealed to them PEQ Unit 5.1.
- Lotus Sutra speaker purposed to be the Buddha
- placing buddha as speaker, states the teachings to be direct from the buddha
- Since buddha is the revealer of the dharma and knows ultimate truths, this gives the Lotus Sutra the ultimate authority within buddhism
- Buddha claims that those arhats and pratyekabuddhists who deny that all should follow the bod path are not his genuine followers
- if they were advanced along the path, they would understand his teaching
- claims those who deny Mahayana teachings are inferior as they are less advanced along the path to nirvana PEQ Unit 5.1.
- skillful means
- idea that Buddhas and advanced bodhisattvas can use methods that would not normally be accepted within Buddhism to help achieve nirvana
- burning house parable- the old man lies, however the man did not lie as he had good intention
- only the wisdom of the Buddha allows him to perceive an individuals motivation well enough to use skilful means PEQ Unit 5.1.
- Buddha explained why he appeared to die, yet not
- explanation of the Theravadin buddhist understanding of the Buddhas as a man who lived and died a normal lifespan, and the Mahayana perception of Buddhas as being vastly extended lifespans
- in the parable, the doctors children have taken the poison- some are able to understand him and take the antidote, others don't, he leaves the medicine with them and goes
- messenger sent informing children the father has died
- grief encourages children to take the medicine and as a result the father appears
- buddha uses this to explain his own apparent death
- whilst buddha was alive some sentient beings listened to his message and become enlightened
- others will be neglectful and not seek enlightenment with the Buddha is alive, they do not realise the urgency of heating his message
- the buddha appeared to die in order to endue those people to follow the buddhist path PEQ Unit 5.1.
- one of biggest departures from the Theracadin views within mahayana is the universality of the mahayana path
- most theravadain tradition, Buddhas are rate and only a few follow the bodhisattva path and achieve buddhahood
- most will achieve nirvana under the teachings of the buddha and become arhats
- Mahayana claim everyone will become buddhas
- emphasised in the burning house parable
- path of the arhat and pratyekabuddha are seen as skilful means
- only one path/ vehicle exists to achieve nirvana, the bodhisattva path PEQ Unit 5.1.
- varies
- for Theravada buddhists- little to no significance
- Mahayana- use and importance varies
- Zen- no scripture has a greater value than meditation, so although the teachings within the Lotus sutra may from the basis of Zen doctrines the sutra itself would not usually be studied
- many lay people chant sections of the Lotus Sutra
- this is derived from the teachings of Nicheren, claimed in this degernajte age only faith in the lotus sutra was enough to save people
- this level of faith in the text itself might be considered to show how authoritative it is - PEQ Unit 5.1.
a being that compassionately refrains from entering nirvana in order to save others - PEQ Unit 5.1.
generosity, morality, patience, energy, meditation, wisdom PEQ Unit 5.1.
All good Buddhists are Bodhisattva's.
A Bodhisattva looks at all beings as though they are victims going to slaughter. PEQ Unit 5.1.
"But the disc of the sun lights up all India. Similarly, the Bodhisattva when he has gained enlightenment, brings countless beings to nirvana" PEQ Unit 5.1.
"A Buddha on their own"
Arises when Buddhist teachings are lost.
Give moral teachings but do not bring others to enlightenment.. PEQ Unit 5.1.
Both share compassionate teachings.
Same interest in suffering.. PEQ Unit 5.1.
Christian missionaries were active in Persia very early on.
Nestorian Christianity was diffused throughout Asia. PEQ Unit 5.1.
a Bodhisattva will go on to "Redeem all the world from the forest of purgatory". PEQ Unit 5.1.
Both address religious experiences.
Gradually, the son grows more familiar to the father.
Only when the father is near death does he reveal himself.. PEQ Unit 5.1.
In the christian story, the son returns to father by his own choice.
In the Buddhist story, they meet again only by chance.
In the Buddhist story, the father makes son undergo period of humble probation. PEQ Unit 5.1.
Once he reached the highest stage if self development the son realised he still remembers his past poverty and remains humble.
Symbolizing polemically Arhats need to focus on others not themselves. PEQ Unit 5.1.
Can be overcome when we make a habit of associating it with a feeling of joy. PEQ Unit 5.1.
"May those who feed me with joy of tranquility and peace, with those who protect and honour me... and those who beat me or take my life- may they all obtain the joy of complete enlightenment.". PEQ Unit 5.1.
A means to channel the energy of desire and transform the experience of pleasure into a realization of enlightenment. PEQ Unit 5.1.
King approached Buddha and explained that his responsibilities did not allow him to abandon his people and become a monk.
King asked Buddha "How do i reach enlightenment?"
Buddha responded by teaching him Tantric practices that would transform pleasures into transcendent realization. PEQ Unit 5.1.
The ideal of the Theravada is to become an arahant.
The ideal of the Mahayana is to become a Bodhisattva and attain the state of a Buddha PEQ Unit 5.1.
Both the Theravada and the Mahayana accept the Bodhisattva ideal as the highest. PEQ Unit 5.1.
All 3 yanas are given due consideration in the Mahayana but the state of a sravaka is inferior to that of a Bodhisattva. PEQ Unit 5.1.
Also holds that if one cannot attain the state of a fully enlightened Buddha, one may attain the state of a Pratyekabuddha or a Sravaka PEQ Unit 5.1..
Disciple of a Buddha.
Follows and practices the teaching of the Buddha and then finally attains enlightenment.
Their capacity to serve others is limited.. PEQ Unit 5.1.
Individual Buddha who realizes nirvana alone.
No Samyakasambuddha in the world.
Not capable of revealing truth to others. PEQ Unit 5.1.
When a Bodhisattva finally attains enlightenment he becomes an arahant.. PEQ Unit 5.1.
All 3 are equal.
There are no different Nirvana's.
Only a Buddha achieves the complete liberation from all the obstructions to the knowable.. PEQ Unit 5.1.
By practicing virtues such as charity, morality, self restraint etc.. PEQ Unit 5.1.
The story of Sumedha distinctively shows the position a Bodhisattva occupies in the Theravada. PEQ Unit 5.1.
12 century Myanmar, the Pagan King publicly declared his decision to become a Buddha and not a sravaka. PEQ Unit 5.1.
Possibly his most popular book is The Wonder That was India (Sidgwick & Jackson, London, 1954) - published seven years after the 1947 Independence of India.
Basham developed a keen interest in religion which began with the Christianity he was brought up with and then extended into Hinduism, Buddhism and Islam. He went on to take a BA in Sanskrit from the School of Oriental and African Studies ("SOAS") and then worked in the Civil Defence Department during World War II, After the war he returned to SOAS and began researching for a PhD under Professor L.D. Barnett. For his research into the "History and Doctrines of the Ajivikas" he received a scholarship.
He became a lecturer in 1948, attained the PhD in 1950, became a Reader in 1954, and in 1958 was promoted to Professorship. When the Head of the Department of History, Professor C. H. Philips, was promoted to the Directorship of SOAS, Professor Basham became the Head of History, a position he kept until 1965 when he joined the Australian National University ("ANU") in Canberra as Head of the History Department and Professor of Oriental (later Asian) Civilizations. PEQ Unit 5.1.
Rahula approaches religion as an insider Theravada scholar who has apologetic and polemical goals but can yet ask critical questions and offer important arguments about the origin and development of ideas. This is what Rahula here is doing
Rahula reflects a modern Theravada ‘inculsivist’ scholastic self-conception of being original and historical religious claims of being the true inheritors of line of consistent Dharma that goes back to early Indian Commentators like Buddhagosha, Nicki Schools and the Buddha.
Rahula makes a Theravada polemical ‘elitist’ claim that the Bodhisattva is merely a reference to the original Buddha or Kings of Srilanka and in theory if not easily in practice anyone can become a Bodhisattva by discovering as the Buddha did Buddhism.
Rahulas account of the Bodhisattva doctrine is either at least a misconception and more probably a deliberate misconstruel. PEQ Unit 5.1.
‘W.
Unit 1.
Unit 1.