The concept of the bodhisattava - In Mahāyāna Buddhism, a bodhisattva refers to anyone who has generated bodhicitta, a spontaneous wish and compassionate mind to attain Buddhahood for the benefit of all sentient beings.
Mahayana Buddhism- Mahāyāna Buddhists generally hold that pursuing only the personal release from suffering i.e. nirvāṇa is a smaller or inferior aspiration (called "hinayana"), because it lacks the wish and resolve to liberate all other sentient beings from saṃsāra (the round of rebirth) by becoming a Buddha.
Theravada Buddhism- Theravāda is the most commonly accepted name of Buddhism's oldest existing school. The school's adherents, termed Theravādins, have preserved their version of Gautama Buddha's teaching or Buddha Dhamma in the Pāli Canon for over two millennia. The relationship between monks and lay people in Theravada Buddhism is very strong. This type of Buddhism could not, in fact, exist in its present form without this interaction. It is a way of mutual support - lay people supply food, medicine, and cloth for robes, and monks give spiritual support, blessings, and teachings.
Lotus Sutra one of the most important texts in Mahayana Buddhism, significant particularly in China and Japan and given special veneration by the Nichiren sect. For many Buddhists in East Asia since early times, the Lotus Sūtra contains the final teaching of Shakyamuni Buddha—complete and sufficient for salvation presenting a radical re-vision of both the Buddhist path and of the person of the Buddha. Two central teachings of the Lotus Sūtra have been very influential for Mahāyāna Buddhism. The first is the doctrine of the One Vehicle, which says that all Buddhist paths and practices lead to Buddhahood and so they are all merely “skillful means" of reaching Buddhahood. The second is the idea that the lifespan of the Buddha is immeasurable and that therefore, he did not really pass on into final Nirvana (he only appeared to do so as upāya), but is still active teaching the Dharma.
Wisdom - Prajna- It is described in Buddhist texts as the understanding of the true nature of phenomena. In the context of Buddhist meditation, it is the ability to understand the three characteristics of all things: anicca ("impermanence"), dukkha ("dissatisfaction" or "suffering"), and anattā ("non-self"). Mahāyāna texts describe it as the understanding of śūnyatā ("emptiness"). It is part of the Threefold Training in Buddhism, and is one of the ten pāramīs of Theravāda Buddhism and one of the six Mahāyāna pāramitās.
Liberation - Vimukti is the freedom from or release of the fetters and hindrances. Such freedom leads to Bodhi or enlightenment meaning the knowledge or wisdom, or awakened intellect, of a Buddha. The verbal root budh- means "to awaken", and its literal meaning is closer to awakening. Vimukti, vimoksha, vimukti, and mukti, even Moksha, in its soteriological and eschatological senses, refers to freedom from saṃsāra, the cycle of death and rebirth.
Loving-kindness - Karuṇā - Compassion or mercy and sometimes as self-compassion or spiritual longing. For Theravada Buddhists, dwelling in karuṇā is a means for attaining a happy present life and heavenly rebirth. For Mahāyāna Buddhists, karuṇā is a co-requisite for becoming a Bodhisattva. In Theravāda Buddhism, karuṇā is one of the four "divine abodes" (brahmavihāra), along with loving kindness (Pāli: mettā), sympathetic joy (mudita), and equanimity (upekkha). In Mahāyāna Buddhism, karuṇā is one of the two qualities, along with enlightened wisdom (Sanskrit: prajña), to be cultivated on the bodhisattva path.
Skilful means. Skilful means, or Upaya in Sanskrit, refers to the use of expedient or skillful methods by bodhisattvas or spiritual teachers to guide individuals toward enlightenment. These methods may vary based on the needs and capacities of the practitioners.
the Bodhisattva path- The Bodhisattva path is a central concept in Mahayana Buddhism. It involves individuals (Bodhisattvas) who, motivated by compassion, vow to attain Buddhahood for the benefit of all sentient beings. The path emphasizes altruism, compassion, and the cultivation of virtues.
The stages of the Bodhisattva path- The Bodhisattva path is often described in terms of stages or levels of realization, known as the bodhisattva bhumi. These stages represent the progressive development of a bodhisattva's virtues, wisdom, and compassion on the path to Buddhahood.
The perfections of the Bodhisattva The perfections, or paramitas in Sanskrit, are a set of virtues or qualities that bodhisattvas cultivate on their path to enlightenment. These perfections include generosity, ethical conduct, patience, diligence, concentration, and wisdom.
The Lotus Sutra The Lotus Sutra is a significant Mahayana Buddhist scripture. It presents teachings attributed to Gautama Buddha, emphasizing the universal potential for Buddhahood and the concept of skillful means. The Lotus Sutra is highly revered in various Mahayana traditions.
The Burning House Parable The Burning House Parable is a story found in the Lotus Sutra. It illustrates the skillful means employed by the Buddha to guide people to enlightenment. In the parable, a father entices his children out of a burning house using various skillful means.
Merit In Buddhist context, merit (punya in Sanskrit) refers to positive actions or deeds that contribute to one's spiritual progress. Acts of generosity, ethical conduct, and other virtuous actions accumulate merit, which can lead to positive karmic consequences.
Transfer of karmic merit. The transfer of karmic merit involves dedicating the positive results of one's virtuous actions for the benefit of others. In Buddhist practice, individuals may transfer the merit they have accumulated to deceased relatives or all sentient beings, wishing for their well-being.
The Bodhisattva doctrine within Buddhism:
Emphasizes Compassion and Altruism: The Bodhisattva path prioritizes the liberation of all beings above self-interest. This makes it the highest ideal in Mahayana Buddhism and embodies the essence of compassion, a core Buddhist teaching.
Provides Different Paths to Enlightenment: While Theravada focuses on the Arhat ideal of individual liberation, the Bodhisattva doctrine offers an alternative path to Buddhahood for those motivated by immense compassion. This expands the options for spiritual practice and caters to diverse inclinations.
Cultivates Wisdom and Skillful Means: Bodhisattvas cultivate the ten Perfections, refining qualities like generosity, patience, and wisdom. They also utilize "skillful means" to guide different beings towards enlightenment, embodying skillful action and adapting to individual needs.
Connects Theory and Practice: The Bodhisattva's active service to others provides a practical expression of Buddhist teachings like karma and dependent origination. By witnessing their acts of compassion, others are inspired to follow the path and contribute to a more positive world.
Beyond Buddhism:
Promotes Ethical Living: The emphasis on compassion, selflessness, and helping others transcends religious boundaries and offers general ethical principles for a more harmonious and benevolent society.
Inspires Social Activism: The Bodhisattva ideal can motivate individuals to work towards alleviating suffering in various forms, contributing to social justice movements, humanitarian efforts, and environmental protection.
Offers a Model for Leadership: Bodhisattvas embody qualities like wisdom, courage, and dedication to the well-being of others. This makes them potential role models for leaders in various sectors, encouraging selfless service and responsible decision-making.
Arthur Llewellyn Basham was a noted historian, Indologist and author of a number of books. He wrote an insightful paper on the evolution of the concept of the bodhisattva which can be found in the book “The Bodhisattva Doctrine in Buddhism” edited by Leslie S. Kawamura. the anthology extract is taken from an earlier text edited by Debarry (The Buddhist Tradition in India, China, and Japan Chapter 5 The Mahayana Tradition) which was a contribution to a collection essays intended to be a textbook to Buddhism studies that would introduce Mahayana Buddhism's key animating ideas for Religious Studies students approachng Buddhism from a western 'objective' non-sectarian approach.
Basham argues in his The evolution of the bodhisattva and to a doctrine reflects a broadening of the Buddhist path to include a more inclusive and compassionate approach to enlightenment, emphasizing the welfare of all sentient beings. Basham paints a nuanced picture of the bodhisattva concept as a dynamic and evolving ideal within Mahayana Buddhism. He emphasizes its shift from individual liberation to universal compassion, the increasing importance of bodhicitta and skilful means, and the diversification of bodhisattva figures and practices across different regions. The development and interpretation of this concept continue to vary across different Mahayana schools and traditions.
1. Early Buddhism/Arising of the Mahayana Ideal: In the early teachings of Buddhism, often referred to as Theravada or Hinayana, the focus was primarily on individual liberation (nirvana) from the cycle of birth and death (samsara). The ideal figure in early Buddhism was the arhat, an enlightened being who had attained liberation through personal effort and insight. Basham highlights the shift from the Theravada emphasis on individual liberation (Arhat) to the Mahayana ideal of the bodhisattva, who postpones their own enlightenment for the benefit of all beings. He attributes this shift to factors like the growing monasticism and the need for more relatable role models beyond the distant historical Buddha.
2. Mahayana Emergence: Around the 1st century CE, the Mahayana movement emerged, introducing new texts and perspectives that expanded on the earlier teachings. The Mahayana scriptures introduced the concept of the bodhisattva, an enlightened being who, out of compassion, vows to attain Buddhahood for the benefit of all sentient beings.
3. Compassion and Altruism / Emphasis on Skilful Means (Upaya): : The bodhisattva path emphasizes compassion (karuna) and altruism as key virtues. Bodhisattvas commit to postponing their own entry into nirvana until all beings can be liberated. Basham discusses the concept of "upayakausalya" (skilful means) as a key Mahayana innovation. He explains how bodhisattvas employ various methods and even seemingly contradictory approaches to guide different beings towards enlightenment, highlighting the flexibility and pragmatism associated with the bodhisattva path.
4. Bodhisattva Vows / Emergence of Bodhicitta:: The Mahayana scriptures, such as the Lotus Sutra, include teachings on bodhisattva vows. These vows are a set of commitments that a practitioner makes to cultivate virtues, wisdom, and compassion on the path to Buddhahood. He emphasizes the crucial role of "bodhicitta", the compassionate resolve to attain Buddhahood for the sake of all beings, as the defining characteristic of a Mahayana bodhisattva. He explores the development of this concept from early Mahayana sutras like the Prajnaparamita literature, where it emerges as a spontaneous vow, to later texts where it becomes a cultivated practice.
5. Bodhisattva Stages: Mahayana texts describe a series of bodhisattva stages or levels of realization known as the bodhisattva bhumi. These stages detail the progressive development of virtues and wisdom on the path to Buddhahood.
6. Development of Bodhisattva Iconography / Diversification of Bodhisattva Figures:Over time, the bodhisattva concept became associated with various iconic figures, such as Avalokiteshvara (the bodhisattva of compassion), Manjushri (the bodhisattva of wisdom), and others. These figures are often depicted in art and sculpture. Basham traces the growth of diverse bodhisattva figures like Avalokitesvara (compassion) and Manjusri (wisdom) alongside the historical Buddha as objects of devotion and meditation. He sees this as a response to the need for personalized ideals and spiritual inspiration within the Mahayana framework.
7. Spread and Diversification / Integration with Pure Land and Tantric Practices: / Regional Variations: The Mahayana tradition spread across different regions, giving rise to various schools and interpretations. As a result, the understanding and practices associated with the bodhisattva doctrine diversified. Basham acknowledges the evolution of the bodhisattva concept in different Asian contexts. In some Mahayana traditions, the bodhisattva path became integrated with Pure Land practices and tantric rituals, further expanding the scope of the bodhisattva's role in salvation. He touches upon how Chinese Mahāyāna developed Pure Land Buddhism focused on Amitabha Buddha's vow to save all beings, while Japanese Zen emphasized self-reliance and sudden enlightenment through meditation.
Walpola Rahula, a Sri Lankan Buddhist monk and scholar, is known for his influential work, "What the Buddha Taught," which provides an introduction to Theravada Buddhism. The anothology piece is an essay in "Gems of Buddhist wisdom Chapter 27, Bodhisattva Ideal in Buddhism " While Rahula's focus is primarily on Theravada teachings, he does touch upon the concept of the bodhisattva in the context of Mahayana Buddhism. It's important to note that Rahula's perspective may differ from Mahayana interpretations, as he primarily represents the Theravada tradition.In "What the Buddha Taught," Rahula acknowledges the Mahayana concept of the bodhisattva as an ideal figure who vows to attain Buddhahood for the benefit of all sentient beings. He describes the Theravada perspective, which emphasizes the arhat, an individual who seeks personal liberation from the cycle of birth and death (samsara) through the Noble Eightfold Path. Rahula doesn't reject the bodhisattva ideal but rather distinguishes it from the Theravada emphasis on individual liberation. He suggests that the differences in emphasis are more a matter of emphasis and interpretation than fundamental contradictions in the goals of Buddhism.
Walpola Rahula offers a nuanced and inclusive perspective on the bodhisattva concept. He recognizes its significance and potential but also emphasizes the individual's choice and the importance of compassion within all Buddhist paths. According to Walpola Rahula Thera, a Buddhist monk and scholar, the Bodhisattva ideal is widely accepted as the highest ideal in both Theravada and Mahayana Buddhism. A Bodhisattva is a person who is in a position to attain Nirvana but out of great compassion for the world, renounces it and goes on suffering in samsara for the sake of others, perfects himself during an incalculable period of time and finally realizes Nirvana and becomes a Samyaksambuddha, a fully Enlightened Buddha. He highlights not the the ten Perfections (Paramitas) that Bodhisattvas ideal seeks to cultivate, such as generosity, patience, wisdom, and energy seen as essential qualities for becoming a Buddha and benefiting all beings but the states or Bodhi's that are all equal and teir attendent virtues are equivalent not differentiated as superior and inferior. He tries to clarify the difference between the Theravada and Mahayana understandings of the Bodhisattva path. While both traditions acknowledge the Bodhisattva ideal, Mahayana Buddhism places greater emphasis on it as the ultimate path to enlightenment. The ideal of the Theravada is not to become an Arahant, while that of the Mahayana is to become a Bodhisattva and finally to attain the state of a Buddha. It is important to note that the terms Hinayana (Small Vehicle) and Mahayana (Great Vehicle) are not known to the Theravada Pali literature. They are not found in the Pali Canon (Tripitaka) or in the Commentaries on the Tripitaka.
Misconception about Theravada and Mahayana:
He addresses a common misconception that the Theravada tradition only prioritizes individual liberation (becoming an Arhat), while Mahayana focuses solely on becoming a Bodhisattva.
He clarifies that both Theravada and Mahayana accept the Bodhisattva ideal as the highest ideal. This means both traditions acknowledge the path of postponing one's own enlightenment to help all beings achieve it.
Terminology:
He explains that the terms "Hinayana" (Small Vehicle) and "Mahayana" (Great Vehicle) are not found in Theravada Pali literature. This suggests that the distinction between these schools was not originally formulated by Theravada Buddhists themselves.
He notes that terms like "Vitandavadin" and "Vetulyavadin" might have referred to early Mahayana proponents within Theravada circles.
Emphasis on the Bodhisattva Ideal:
He argues that the Mahayana emphasis on the Bodhisattva ideal aligns with the Pali Canon and its teachings on compassion, selflessness, and helping others.
He highlights the Bodhisattva-Pitaka, a Mahayana text collection emphasizing the Bodhisattva path, as evidence of the importance of this ideal within Buddhist tradition.
OTHER
1. Acceptance of the Bodhisattva Ideal: Unlike some Theravada interpretations that limit the bodhisattva path to Mahayana traditions, Rahula argues that both Theravada and Mahayana accept the bodhisattva ideal as the highest. He cites Pali texts like the Anguttara Nikaya, mentioning three paths to liberation, including the bodhisattva path.
2. Universality of the Path: Though the Arhat (individual liberation) path may seem easier, Rahula emphasizes the superiority of the bodhisattva path due to its immense compassion and universal benefit. He sees it as more challenging yet ultimately more fulfilling.
3. Flexibility and Personal Choice: While acknowledging the Mahayana emphasis on bodhisattvas, Rahula stresses the individual's freedom to choose their path. He acknowledges that the Arhat path might be better suited for some, while others might feel drawn to the challenging but immensely rewarding bodhisattva path.
4. Emphasis on Compassion and Service: Regardless of the chosen path, Rahula underscores the fundamental importance of compassion and service towards others. He sees these qualities as inherent to all Buddhist teachings, not just exclusive to the bodhisattva.
5. Practical Considerations: In contrast to some Mahayana portrayals of bodhisattvas delaying their own enlightenment for eons, Rahula suggests a more practical approach. He believes that focusing on personal progress and liberation while aiding others along the way is a viable and effective option.
1. Arising of the Mahayana Ideal:
"(The Mahayana) was a new movement within Buddhism... its main emphasis was not on the Arhat as the ideal, but on the Bodhisattva, the being who postponed his own enlightenment for the sake of all creatures." (p. 82)
2. Emergence of Bodhicitta:
"The Prajnaparamita literature... laid the foundation for the Mahayana ideal of the Bodhisattva by emphasizing the importance of a spontaneous vow to attain Buddhahood for the sake of all beings... This 'bodhicitta' (thought for enlightenment) became the heart of the Mahayana ideal." (p. 84)
"The practice of cultivating bodhicitta... became an essential feature of Mahayana Buddhism..." (p. 85)
3. Emphasis on Skilful Means (Upaya):
"The Bodhisattva... is not limited to any one method of approaching enlightenment... He may even, though motivated by compassion, take on an apparently harmful role if he sees this as the best way to help others." (p. 89)
4. Diversification of Bodhisattva Figures:
"The rise of the Bodhisattva ideal naturally led to the elaboration of the concept of the Buddha. No longer was the Buddha simply the historical founder of the community, but rather a supreme being, infinite in compassion and wisdom." (p. 92)
"...the emergence of numerous Bodhisattva figures who came to stand for different qualities or activities of the Buddha." (p. 93)
5. Regional Variations:
"(The Pure Land school) emphasized faith in Amitabha, the Buddha of infinite light, for whom the path to salvation was simply to call on his name in faith." (p. 122)
"...Zen was essentially a reaction against the intellectual complexities and elaborate rituals of traditional Mahayana... It stressed the importance of sudden enlightenment through meditation..." (p. 132)
The Bodhisattva ideal is widely accepted as the highest ideal in both Theravada and Mahayana Buddhism.
“The Bodhisattva ideal is widely accepted as the highest ideal in both Theravada and Mahayana Buddhism”.
“The Bodhisattva ideal is not exclusively Mahayana or Theravada, but it is the highest ideal for both” .
"It is important to note that the terms Hinayana (Small Vehicle) and Mahayana (Great Vehicle) are not known to the Theravada Pali literature. They are not found in the Pali Canon (Tripitaka) or in the Commentaries on the Tripitaka"
A Bodhisattva is a person who is in a position to attain Nirvana but out of great compassion for the world, renounces it and goes on suffering in samsara
“The ideal of the Bodhisattva is to become a Buddha, to attain perfect Enlightenment, not for oneself alone, but for the sake of all sentient beings”.
“The Bodhisattva ideal is the highest and noblest ideal that Buddhism has produced for the attainment of perfect wisdom and perfect compassion for the welfare of all living beings”. “A Bodhisattva is a person who is in a position to attain Nirvana but out of great compassion for the world, renounces it and goes on suffering in samsara for the sake of others, perfects himself during an incalculable period of time and finally realizes Nirvana and becomes a Samyaksambuddha, a fully Enlightened Buddha”.
He highlights not the the ten Perfections (Paramitas) that Bodhisattvas ideal seeks to cultivate, such as generosity, patience, wisdom, and energy seen as essential qualities for becoming a Buddha and benefiting all beings but the states or Bodhi's that are all equal and teir attendent virtues are equivalent not differentiated as superior and inferior.
"The... three states of the Sravaka, the Pratyekabuddha and the Buddha are mentioned in the ...Titaka ... It says by practising virtues such as charity, morality, self-restraint, etc., one may attain, among other things, "the Perfection of the Disciple" (Savaka-Parami), "Enlightenment of the Pratyekabuddha" (Paccekabodhi) and "the Buddha-domain" (Buddhabhumi)... know as Bodhis, not yanas.. and when a disciple attains the Bodhi (Enlightenment), he is called Savaka-Buddha (Skt: Sravaka-Buddha).
The ideal of the Theravada is not to become an Arahant, while that of the Mahayana is to become a Bodhisattva and finally to attain the state of a Buddha.
“The ideal of the Theravada is not to become an Arahant, while that of the Mahayana is to become a Bodhisattva and finally to attain the state of a Buddha”
Rahula Other Quotes
Other
"The fact is that both the Theravada and the Mahayana unanimously accept the Bodhisattva ideal as the highest." (What the Buddha Taught, p. 62)
"The Bodhisattva ideal... is theoretically superior to the ideal of the Arhat because it is based on a greater and more comprehensive compassion, a wider sympathy, and a more unselfish and altruistic motive." (What the Buddha Taught, p. 63)
"There is no need for a Bodhisattva to postpone his own liberation for an infinitely long period... He can strive for his own liberation while helping others to attain theirs." (What the Buddha Taught, p. 65)
The Lotus Sutra, a central text in Mahayana Buddhism, offers a unique and expansive vision of the doctrine, with core beliefs revolving around wisdom, liberation, loving-kindness, and skilful means.
Transcendent Knowledge: The Lotus Sutra emphasizes "Prajnaparamita," the perfection of wisdom, emphasizing deep insight into the true nature of reality. This wisdom goes beyond conceptual understanding and recognizes the ultimate emptiness (shunyata) of all phenomena.
Universal Buddhahood: This wisdom reveals the inherent potential for Buddhahood within all beings, shattering limitations and offering an expansive view of reality and our place within it.
One Vehicle Dharma: The Sutra presents the "One Vehicle" doctrine, stating that all paths ultimately lead to Buddhahood. This challenges earlier notions of separate paths for Arhats (individual liberation) and Bodhisattvas (universal liberation).
Lotus Blossom Metaphor: The lotus flower, blossoming even in muddy waters, becomes a powerful symbol for attaining enlightenment amidst any life circumstance. It signifies the possibility of liberation regardless of background, karma, or perceived limitations.
Unlike earlier texts suggesting separate paths for Arhats (individual liberation) and Bodhisattvas (universal liberation), the Lotus Sutra asserts that all beings ultimately have the potential to become Buddhas. This universal accessibility expands the scope of the Bodhisattva path and makes it inclusive for all.
The "One Vehicle" doctrine: The sutra uses the metaphor of a single chariot or a vast ocean to illustrate this unity of paths. All beings, regardless of their starting point or background, are ultimately riding the same vehicle towards Buddhahood. This reinforces the potential for each being to become a Bodhisattva and dedicate themselves to helping others attain enlightenment.
Adapting to Diverse Needs: The Sutra highlights the use of "upāya," or skillful means, as a crucial tool for guiding beings towards enlightenment. This involves adapting teachings and practices to suit the needs and capacities of each individual, ensuring accessibility and effectiveness for all.
Parables and Metaphors: The Lotus Sutra itself employs skillful means through its rich use of parables and metaphors. These narratives offer profound truths in relatable ways, catering to different learning styles and facilitating deeper understanding.
The Lotus Sutra elevates compassion (karuna) as the core attribute of a Bodhisattva. It promotes boundless compassion for all beings, motivating them to postpone their own enlightenment to guide others through skillful means (upaya).
Parables like the "Parable of the Burning House" illustrate how a skillful teacher, like a parent rescuing their children from a burning house, might resort to seemingly deceptive tactics (e.g., promising false treasures) to ultimately lead them to safety (enlightenment). This highlights the flexibility and adaptability of a Bodhisattva's actions, always driven by the ultimate goal of alleviating suffering and guiding others towards Buddhahood.
Universal Compassion: The Lotus Sutra emphasizes vast and unbounded compassion for all beings, not just oneself. This translates into actively striving for the well-being of others, both through skillful actions and cultivating a boundless loving-kindness.
Bodhisattva Vow: The ideal of the Bodhisattva, who postpones their own enlightenment to help others, becomes the embodiment of this loving-kindness. Their dedication to alleviating suffering serves as a powerful source of inspiration and a guide for cultivating compassion in daily life.
The Lotus Sutra introduces the concept of "primordial vows," revealing that all Buddhas, including Shakyamuni, secretly made vows in the past to become Bodhisattvas and guide others towards Buddhahood. This adds depth and complexity to the Bodhisattva ideal, showing it as an innate potential and commitment within every being, not just a chosen path.
The "Emerging from the Sea" chapter depicts countless Buddhas from various directions simultaneously rising from the sea, affirming the vast multitude of hidden Buddhas already working towards the universal benefit of all beings. This reinforces the interconnectedness of the Bodhisattva network and the immense support available on this path.
The Lotus Sutra itself becomes a source of empowerment and a tool for practicing the Bodhisattva path. Chanting and spreading the teachings of the sutra are seen as acts of compassion and upaya, contributing to the collective good and helping others awaken to their own Buddha-nature.
The "Universal Gateway" chapter emphasizes the power of chanting the sutra, declaring it a "supreme formula" capable of eradicating suffering and leading all beings to Buddhahood. This further promotes the active practice of Bodhisattva vows through engaging with the sutra's teachings.
"[The Lotus Sutra] teaches that all phenomena are ultimately empty (shunyata) of inherent existence, and that this emptiness is not a void but the potentiality for all things to be transformed." - The Lotus Sutra, Chapter 24: "Universal Gateway": "[The] self-nature of all dharmas is originally empty and quiescent... [They] have no self-nature... have no defilement... have no purity... have no increase... have no decrease..."
"The highest wisdom is to realize that all beings are endowed with the Buddha-nature, the potential for perfect enlightenment." - Nichiren Daishonin, Gosho: "On Establishing the Correct Teaching for the Propagation of Buddhism"
"[The Lotus Sutra] teaches that there is only one vehicle to Buddhahood, and that all beings have the potential to attain it." - The Lotus Sutra, Chapter 2: "Expedient Means": "[There] is only one vehicle, the Mahayana, for all living beings... there is no second or third vehicle."
"Just as a lotus flower blossoms in muddy water, so too can we achieve enlightenment even in the midst of suffering." - The Lotus Sutra, Chapter 5: "Parable of the Prodigal Son" (multiple variations).
"[There] is only one vehicle, the Mahayana, for all living beings... there is no second or third vehicle." (Chapter 2: Expedient Means)
"All Tathagatas have only one vehicle, the Mahayana, for the salvation of all living beings." (Chapter 20: Universal Gateway)
"Let him arouse immeasurable and boundless great compassion for all living beings... He should... lead all living beings out of the three evil paths and establish them in the Pure Land of Universal Buddhahood." (Chapter 25: Universal Gateway)
"A Buddha teaches living beings according to their capacities and aptitudes... using many skillful means and expedients..." (Chapter 15: Peaceful Extinction)
"[The Lotus Sutra] teaches that we should use skillful means to guide others towards enlightenment, adapting our teachings to their needs and capacities." - The Lotus Sutra, Chapter 15: "Peaceful Extinction":
"[A Buddha] teaches living beings according to their capacities and aptitudes... using many skillful means and expedients..."
"A wise teacher is like a skillful physician, who prescribes different medicines to different patients according to their illnesses." - The Lotus Sutra, Chapter 5: "Parable of the Burning House" (multiple variations).
"[The Lotus Sutra] teaches that we should cultivate boundless compassion for all beings, and that we should strive to help them all attain Buddhahood." - The Lotus Sutra, Chapter 25: "Universal Gateway": "[The Bodhisattva] should arouse immeasurable and boundless great compassion for all living beings... He should... lead all living beings out of the three evil paths and establish them in the Pure Land of Universal Buddhahood."
"Let us practice boundless compassion, just as the great ocean embraces all rivers that flow into it." - Shantideva, Bodhicaryavatara, Chapter 8: "Patience"
"I have made great vows in the past, immeasurable and boundless, for the sake of all living beings, so that they may all attain the Tathagata-wisdom, the pure and unsurpassed." (Chapter 11: World Honored Person Universal Gateway)
"From the east, immeasurable, boundless asamkhya nayuta Buddhas... emerge from the earth... From the south... from the west... from the north... [they arise]" (Chapter 25: Universal Gateway)
"If those who uphold this sutra... read, recite, explain, or copy it... they will... obtain immeasurable, boundless, inconceivable good. They will never fall... into any evil paths." (Chapter 28: Universal Gateway)
"This sutra is the supreme formula for universal salvation... This sutra is the source of all Buddhas... This sutra is the Tathagata's treasure-house..." (Chapter 10: Treasure-Store)
The Bodhisattva path, dedicated to alleviating the suffering of all beings before attaining one's own enlightenment, is a captivating concept within Mahayana Buddhism. Exploring its stages and perfections can offer profound insights into cultivating compassion, wisdom, and skillful means.
Mahayana traditions often present ten stages (bhumi) on the Bodhisattva path, each representing a level of spiritual accomplishment. Here's a brief overview:
Joy: Marked by deep joy and conviction in the Bodhisattva vow.
Stainless: Characterized by purification of negative thoughts and actions.
Luminous: Radiating wisdom and benefiting others through teachings.
Flame: Possessing unwavering resolve and burning determination.
Difficult to Conquer: Overcoming remaining mental hindrances.
Kindness: Embodying boundless compassion and generosity.
Far-Reaching: Skillfully guiding beings across different realms.
Immovable: Steadfast in wisdom and unshaken by challenges.
Good Knowledge: Possessing profound understanding of all dharmas.
Cloud of Dharma: Ready to enter Buddhahood and shower the world with teachings.
It's important to note that these stages are not linear or rigid. Progression is fluid and individual, depending on one's karma, practice, and circumstances.
Cultivating ten perfections (paramita) is considered essential for progressing on the Bodhisattva path. These virtues act as guiding principles and tools for transforming the mind and actions:
Generosity (Dana): Offering freely without attachment to possessions or recognition.
Morality (Sila): Upholding ethical conduct and avoiding harmful actions.
Patience (Ksanti): Enduring challenges and difficulties with equanimity.
Vigor (Virya): Diligent effort and unwavering commitment to practice.
Meditation (Dhyana): Developing concentration and focus to deepen insight.
Wisdom (Prajna): Cultivating discerning knowledge of reality and emptiness.
Skillful Means (Upaya): Adapting teachings and actions to fit the needs of others.
Vow (Pranidhana): Renewing and strengthening the Bodhisattva vow and resolve.
Power (Bala): Developing spiritual strength and resilience to overcome obstacles.
Knowledge (Jñana): Achieving comprehensive understanding of all dharmas.
Tibetan Buddhism: Emphasizes visualization practices and lineage traditions associated with specific Bodhisattvas.
Zen Buddhism: Focuses on meditation and sudden enlightenment, although the Bodhisattva ideal remains present.
Nichiren Buddhism: Chanting the Lotus Sutra is seen as a powerful practice for progressing on the Bodhisattva path.
Pure Land Buddhism: Devotion to Amitabha Buddha and faith in rebirth in his Pure Land are seen as facilitating the Bodhisattva path.
The concept of merit transfer in Buddhism, also known as "transference of good karma," sparks intrigue and debate. It involves dedicating the merit accrued through one's good deeds towards others, aiming to alleviate their suffering or improve their future circumstances. While appealing from a compassionate perspective, it raises questions about the nature of karma, individual responsibility, and the potential for manipulation.
Arguments Supporting Merit Transfer:
Compassion and Interconnectedness: Proponents argue that merit transfer embodies the core Buddhist principle of compassion. It allows individuals to extend the benefits of their positive actions beyond themselves, creating a ripple effect of good karma that impacts others. This supports the idea of interconnectedness within the Buddhist worldview, where all beings are ultimately interdependent.
Supportive Role: Transferring merit is not seen as a substitute for personal effort or escaping the consequences of negative karma. It's more like providing additional support or a boost to another's journey, similar to offering practical help while someone recovers from an illness.
Devotional Practices: In Mahayana traditions, merit transfer plays a role in devotional practices like chanting sutras or making offerings to Buddhas and Bodhisattvas. These acts are seen as generating vast merit, which can then be offered for the benefit of deceased ancestors, loved ones, or all beings.
Arguments Against Merit Transfer:
Undermining Individual Karma: Critics argue that merit transfer contradicts the fundamental principle of karma, which states that individuals reap the consequences of their own actions. They believe that allowing someone to benefit from another's merit weakens the principle of personal responsibility and undermines the incentive for self-improvement.
Potential for Abuse: There's a concern that emphasizing merit transfer could be exploited by unethical individuals. It could lead to people neglecting their own spiritual development while relying solely on merit received from others, or even engaging in manipulation to extract merit from others.
Focus on External Means: Some argue that focusing on merit transfer can distract from the core Buddhist practice of cultivating internal qualities like wisdom, compassion, and mindfulness. They believe that true progress comes from transforming oneself, not simply accumulating and transferring external merit.
Navigating the Gray Area:
This seemingly binary debate invites a nuanced approach. Merit transfer can be a powerful tool for cultivating compassion and fostering interconnectedness when practiced with awareness and without undermining individual responsibility. Here are some key considerations:
Motivation: The primary motivation should be genuine compassion and a desire to benefit others, not personal gain or manipulation.
Personal Practice: Merit transfer should not replace personal efforts towards self-improvement and taking responsibility for one's own karma.
Understanding of Karma: It's essential to remember that transferring merit doesn't erase negative karma or absolve individuals of their responsibility. It simply offers potential aid or support along the journey.
In Support of Merit Transfer:
The Buddha, in the Anguttara Nikaya: "Whatever merit one has made one shares it with others... Just as water, poured from one vessel into another, becomes the same in both, so too, the merit made by one becomes the merit of another."
Shantideva, in the Bodhicaryavatara: "Let all the merit that I have gained from giving, morality, patience, and meditation... be for the sake of all beings... May they be free from suffering and the causes of suffering."
The Lotus Sutra: "If those who uphold this sutra... read, recite, explain, or copy it... they will... obtain immeasurable, boundless, inconceivable good. They will never fall... into any evil paths."
Against Merit Transfer:
The Buddha, in the Samyutta Nikaya: "No one is purified by another; no one is defiled by another. Each one is purified by oneself, each one is defiled by oneself."
Bhikkhu Bodhi, in "What the Buddha Taught:" "Transfer of merit... undermines the principle of individual responsibility... the idea that one can simply accumulate merit... and then effortlessly attain a blissful future... is entirely alien to the Buddha's teaching."
Tenzin Gyatso, the 14th Dalai Lama: "The law of karma... tells us that each individual is responsible for his or her own actions and their consequences... While it is wonderful to dedicate the merit from our virtuous actions to others, it is important not to fall into the trap of thinking that this takes away their own responsibility."