Unit 5.1 Work of Scholars

BUDDHISM

A Level Religious Studies

The Work of Scholars

Basham, Rahula +  Bodhisattva 5.1 

Introduction

In the Buddhist religion its main tradtions are divided on the proper goal of Buddhism.  Today Theravada aim at the Arhat path that leads through the four stages of the Arhat path to Nibanna and at death final pari-nibanna.  Understood as the end of the cycle of samsara and the disolving of the five skhandas and thus any idea of the individual self existing.  In contrast Mahayana aim at the Bodhisattva idea understood variously as becoming compassionate and perfected beings who remain in Samsara to help others or can transcend to do the same in a heavenly realm.

Topic       

Content

Key Knowledge

Unit 5.1

Comparison of the bodhisattva doctrine in the works of two scholars (2) (3)

·         B) Mahayana Buddhism: the doctrine as found in the Lotus Sutra, including beliefs about wisdom, liberation, loving-kindness and skilful means.

·         Mahayana Buddhism : The Bodhisattva Doctrine - Buddhology + Trikaya + The goal of the Buddhist path + The Two Truths + Bodhicitta

·         Beliefs about wisdom, liberation, loving-kindness and skilful means.

·         The Lotus Sutra and The Bodhisattva Doctrine

·         c) The stages and perfections of the Bodhisattva path, including their place in particular traditions.

·         The stages and perfections of the Bodhisattva Path in Mahayana

·         The stages and Perfections in Theravada

·         a) The concept of the bodhisattava with specific reference to the writings of Arthur Basham and Walpola Rahula.

·         the ideas of Arthur Basham and the Bodhisattva

·         the ideas of Walpola Rahula and The Bodhisattva

d) You need to understand the issues and debates such as

·         the context of this belief system in Theravada Buddhism,

·         together with issues, including Theravada and the idea of Bodhisattva transfer of karmic merit in Theravada and Mahayana

·         What significant things Arthur Basham and Walpola Rahula and other relevant scholars have said about on The Bodhisattva doctrine.

Key Words

Arhatship  - Theravada defines arhat (S) or arahant (P) as "one who is worthy" or as a "perfected person" having attained nirvana. Other Buddhist traditions have used the term for people far advanced along the path of Enlightenment, but who may not have reached full Buddhahood. An arhat needs to follow the teaching of a Buddha to attain Nirvana, but can also preach the dharma after attaining Nirvana. The four stages of enlightenment in Theravada Buddhism are the four progressive stages culminating in full enlightenment as an Arahat. In pre-Buddhist India, the term arhat, denoting a saintly person in general, was closely associated with miraculous power and asceticism. The Buddhists drew a sharp distinction between their Arhat and Indian holy men in general, in Buddhism these miraculous powers were no longer central to arhat identity or to his mission.  In Mahayana followers are urged to take up the path of a bodhisattva, and to not fall back to the level of arhats and śrāvakas.  Mahayana Buddhists see Gautama Buddha himself as the ideal towards which one should aim in one's spiritual aspirations. A hierarchy of general attainments is envisioned with the attainments of arhats and pratyekabuddhas being clearly separate and below that of samyaksambuddha or tathāgatas such as Gautama Buddha.

AL Basham Secular Historian, focussed upon Indian cultural history, charted the development of the Bodhisattva doctrine. Historical inspection of religion, unconcerned with soteriology

Asanga, the founder of the Yogacara school of Mahayana thinking- which is instrumental in the development of the full Bodhisattva teaching

Avalokitesvara Bodhisattva of compassion, represented as female 'guanyin' in Chinese Buddhism. Depicted with thousands of arms and 11 heads, holding a vase of water- the 'dew of compassion'. First described in the Lotus sutra, Karandavyuha Sutra describes the sun and moon as born from Avalokitesvara

Bodhichitta- - means mind of the enlightened, development of bodhichitta that distinguishes bodhisattva from other types of buddhist practitioners,  translated as compassion and wisdom

Bodhis –In Theravada anyway three 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

Bodhisatta (P, S Bodhisattva)  Bodhisatta as it is spelt in pali can be understood, Basham argues, as ‘a doctrine of early ‘Theravada’ literature, an internal development that appeared sometime after the Buddha's death. It may be that the master himself did claim to know his earlier births, as many Indian mystics have done since, but we have no reason, other than the unreliable tradition of the prose Jataka , to believe that he devised the fully fledged doctrine of the Bodhisatta personally.’

Bodhisattva (S) “ the word Bodhisattva as the Sanskrit variant  Al Basham argues ‘means a being who has attained a very high level of spiritual or supernatural knowledge and power and is close to the achievement of the highest wisdom, which will result in his attaining Buddhahood. It is well known that the interpretation of the concept of the Bodhisattva differs as between the Mahayäna and Hinayana branches of Buddhism.”  (SEE BELOW)  Bodhisattva- means one who has compassion - Common practice is to Identify the Mahāyāna with the bodhisattva-yāna, and the srāvaka-yāna with the non-Mahāyāna Buddhism of the various schools. Basham ‘The Mahayana doctrine of the Bodhisattvas may be derived logically from belief in future Buddha’s. If earlier Buddha’s had existed there must be other Buddha’s yet to come.’

Bodhisattva- Rahula- - 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

Bodhisattva Path - 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

Bodhisattva-Pitaka- In the 4th century Mahāyāna abhidharma work Abhidharmasamuccaya, Asaṅga refers to the collection which contains the āgamas as the Śrāvakapiṭaka, and associates it with the śrāvakas and pratyekabuddhas. Asaṅga classifies the Mahāyāna sūtras as belonging to the Bodhisattvapiṭaka, which is designated as the collection of teachings for bodhisattvas.

Bodhisattvas types (Mahayana) - first bodhisattva type- - anyone following the Mahayana path, - anyone cultivating bodhichitta - anyone on the 10 bhunis of the bodhisattva path second bodhisattva type - 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 third bodhisattva type – 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 transformtative blessings

bodhisattva vow- 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 lives

Buddhahood-   (S: buddhatva, P: buddhatta or buddhabhāva) is the condition or rank of a buddha "awakened one".

Buddha- In Theravada Buddha refers to one who has become awakened through their own efforts and insight, without a teacher to point out the dharma (Sanskrit; Pali dhamma; "right way of living").

Buddha-nature or Buddha Principle refers to several related terms, most notably tathāgatagarbha and buddhadhātu.  -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 .

●      Tathāgatagarbha A Mahayana idea that means "the womb" or "embryo" (garbha) of the "thus-gone" (tathagata),or "containing a tathagata", while

●      Buddhadhātu literally means "Buddha-realm" or "Buddha-substrate". The terms refer to the notion that the luminous mind of the Buddhas is inherently present in every sentient being, and will shine forth when it is cleansed of the defilements, when the nature of mind is recognised for what it is.

burning house – Lotus Sutra parable symbolises samsara. The 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.

Compassion / Karauna- - 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

Ekayāna is a Sanskrit word that can mean "one path" or "one vehicle". It is used both in the Upanishads and the Mahāyāna sūtras.  Mahyana that the Bodhisattva Path is the one way to enlightenment/salvation

Good deeds of the bodhisattva -Basham - 10 qualities attributed to bodhisattva

- focus on positive virtues of altruism, benevolence and compassion

Jakata - a voluminous body of literature native to India concerning the previous births of Gautama Buddha in both human and animal form.  Comprise 547 poems, arranged roughly by an increasing number of verses. According to Al Basham every one refers to the Bodhisatta, and as ascriptions to the life of the Buddha were latter writings used by monks to reinforce Buddhist values while getting round the Vinya prohibitions to monks against ‘storytelling’. 

Joy in all things - Basham- - 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

Jneyyavaranavisuddhi- obstructions to knowledge

Khuddakapatha-  a collection of nine short passages that may have been designed as a primer for novice monks and nuns. It includes several essential texts that are still chanted daily by laypeople and monastics around the world of Theravada Buddhism. Whicih includes the Nidhikanda Sutta  -One of the suttas of the Khuddakapatha (Khp.p.7). A man buries treasure that he may use it later, but very often he loses it; not so is the treasure laid up by the doing of good deeds.

Klesavaranavisuddhi- Defilements or impurities.  The Mahayana believe unequivocally a Buddha, a Pratyekabuddha and a Sravaka (disciple), are all three are equal and alike with regard to their purification or liberation from. Also called Vimukti-Kaya (Liberation-body), and in it there is no difference between the three.

Lost son - Basham- - 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 confusion - 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

Lotus sutra - 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

Madhyamaka school of Mahayana Buddhism- Fundamental assumption- all is 'conditioned', Between metaphysical essentialism and nihilism (Brahmins essentialist), only substantial essences can be real and there are none- all is relatively real; 'shunyavada'- the way of emptiness; 'Critical dialectic'- considered both essentialism and nihilism, found both to be wrong; Reality has no 'tathata' (suchness); Nirvana is realisation of samsara but not escape

Magical utterances - Basham- 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)

Manjusri Bodhisattva of wisdom, bodhisattva by choice as he did not fulfill his vows. First referred to in the Prajnaparamita sutras, Lotus Sutra gives him a Pure Land

Maitreya Bodhisattva of Loving-kindness, future Buddha and will descend to preach anew the dharma once it has been forgotten. Recognised in the Theravada school. Maitreya Vyakarana: Gods, men and other beings will "lose their doubts, and the torrents of their cravings will be cut off" due to Maitreya's teachings

Nagarjuna- Founder of the Madhyamaka school of Mahayana; Royal advisor in India 200-250AD; Apparently went to Naga's underwater palace to receive hidden teachings- "Liberation is the cessation of all thought, the dissolution of all plurality" "there is neither fire nor fuel" "there is no distinction whatever between nirvana and samsara"

Nirvanas or Vimuktis - The elimination of defilements is generally equated with nirvana (or with vimukti liberation). But, Asaiiga specifies nirvana as apratisthita-nirvana and this means that a bodhisattva does not enter into final nirvana before all beings have been liberated from samsara. In other words, a bodhisattva does not dwell in nirvanna.

Pratyekabuddha- Rahula- - 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 Pratyekabuddha also reaches Nirvana through his own efforts, but does not teach the dharma to others.

Rahula- Theravada scholar, trying to prove the Theravada claim to the Bodhisattva concept, less willing to consider supernatural elements of Mahayana thought

Sambodhi- A being of supreme wisdom / a fully enlightened being

Samyaksambuddha teaches the dharma to others after his awakening.

Samyaksambuddhahood The goal of Mahayana's bodhisattva path is that one may benefit all sentient beings by teaching them the path of cessation of dukkha.  Mahayana theory contrasts this with the goal of the Hinayana path, where the goal is individual arhatship Gethin, Rupert (1998). The foundations of Buddhism (1. publ. paperback ed.). Oxford [England]: OUP. pp. 224–234. In Theravada a Samyaksambuddha is merely one who teaches the dharma to others after his awakening.

Sandhinirmocana-Sutra - or Noble sūtra of the Explanation of the Profound Secrets is a Mahāyāna Buddhist text and the most important sutra of the Yogācāra school. It contains explanations of key Yogācāra concepts such as the basis-consciousness (ālaya-vijñāna), and the doctrine of cognition-only (vijñapti-mātra) and the "three natures" (trisvabhāva). Étienne Lamotte considered this sutra "the link between the Prajñaparamita literature and the Yogacara Vijñanavada school"

Sravaka buddha - Rahula- 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

Śrāvaka (S) or Sāvaka (P) means "hearer" or, more generally, "disciple". This term is used in Buddhism and Jainism. In Buddhism, the term is sometimes reserved for distinguished disciples of the Buddha.   In Mahayana the path of a śrāvaka in being motivated by seeking personal liberation from saṃsāra is often portrayed as selfish and undesirable. (Williams, Paul. Buddhism. Vol. 3: The origins and nature of Mahāyāna Buddhism. Routledge. 2004. p. 119)  For Mahayana an arhat must go on to become a bodhisattva eventually. If they fail to do so in the lifetime in which they reach the attainment, they will fall into a deep samādhi of emptiness, thence to be roused and taught the bodhisattva path, presumably when ready. According to the Lotus Sutra, any true arhat will eventually accept the Mahāyāna path. In the 4th century abhidharma work Abhidharmasamuccaya, Asaṅga describes those who follow the Śrāvakayāna. These people are described as having weak faculties, following the Śrāvaka Dharma, utilizing the Śrāvaka Piṭaka, being set on their own liberation, and cultivating detachment in order to attain liberation enlightenment.

Satta - in this context to vediç Satvan, 'hero, warrior.' Har Dayal bases his interpretation chiefly on the Tibetan equivalent of Bodhisattva, byang-chub sems a', of which compound byang-ahub is the common equivalent of bodhi and sema-dpa' means 'mind-hero.' while Tibetan translations may be useful in clarifying many Buddhist sanskrit forms the idea is not widespread.

Shunyata- - 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

Suffering saviour - Basham - - 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

Tathagatagarbha school of Mahayana Buddhism- Buddha-nature school, popular in China and Japan; Key texts- Lankavatara and Srimala suttas; "in each being there exists in embryonic form the element of the tathagata"- Ratnagotravibhaya.  Enlightenment is uncovering not discovering as we already have it. 2 methods of understanding: Tibetan- all have potential, Chinese- Buddhanature is only reality + Hua-yen school: Unity of everything so everything has value, appreciation of nature, Avatamsuka Sutra

The Dipavamsa The first of the Pali Chronicles of Ceylon, The Dipavamsa (about the 4th Century A.D.) or Deepavamsa is the oldest historical record of Sri Lanka. It means Chronicle of the Island. The chronicle is believed to be compiled from Atthakatha and other sources around the 3-4th century. Together with the Mahavamsa, it is the source of many accounts of ancient history of Sri Lanka and India.

the 4 stages of becoming an Arhat- 1: 'Stream-enterer'- first direct insight, eliminates illusion 2: 'Once-returner'- Another insight, furthers anatta 3: 'Never-returner'- Hindrances completely gone, tranquility 4: 'Arhat'- Achieved Nirvana

The Mahavamsa ("Great Chronicle", Pali Mahāvaṃsa) he second of the Pali Chronicles of Ceylon (5th century CE) is an epic poem written in the Pali language of the ancient Kings of Sri Lanka. It relates the history of Sri Lanka from its legendary beginnings up to the reign of Mahasena of Anuradhapura (A.D. 302) covering the period between the arrival of Prince Vijaya from India in 543 BCE to his reign (277–304 CE). It was composed by a Buddhist bhikku at the Mahavihara temple in Anuradhapura about the sixth century A.D.

Two truths Doctrine -  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 perceives

The 10 paramitas of the Bodhisattva path 1. Generosity 'dana'; 2. Moral discipline 'sila'; 3. Patience 'ksanti'; 4. Diligence 'virya'; 5. Concentration 'dhyana'; 6. Wisdom 'prajna'; 7. Upaya; 8. Aspiration 'Pranidhana'; 9. Strength/Power 'Bala'; 10. Primordial wisdom 'Jnana'

What are the 10 bhumis of the Bodhisattva's career 1. Pramudita (joy); 2. Vimala (purity); 3. Prabhakari (lightgiving); 4. Arcismati (radiance); 5. Sudarjaya (difficult to conquer); 6. Abhimukhi (face-to-face); 7. Durangama (far-going); 8. Acala (immovable); 9. Sadhumati (good intelligence); 10. Dharmamegha (the cloud of Dharma)

Vetulla / Vetulyavadins - Mahavihara sri lankain monks suppressed between 300bc-300ad) ; Vitanda / Vitandavadins, Vetulya; Vaipulya / Vaipulya  (broad, vast, extensive-total Dharma- the perfection of wisdom sutras eg lotus / heart) … (Harvey p197 explains means “ heretical teaching not adopted by Theravadans! - Vitanda-vada — a frivolous teaching based on jugglery of words and vain arguments”

The Vedalla/Vetulla Pitaka  (from Samuels pp. 89)

Mahivihira sources were familiar with a Vedalla/Vetulla Pipaka, which corresponds to the Vaidalya or Vaipulya Pitaka of the Mahiyina. PLEASING FROM ALL SIDES, the commentary on the Vinaya, refers to a Vedalla/Vetulla Pitaka in a list of texts which are emphatically not the word of the Buddha.101 The GREAT CHRONICLE states that the Abhayagiri monks, followed by the Jetavana monks, expounded the Vetulla Pitaka which is not the Buddha's teaching, as the Buddha's teaching.102 The SAMYUTTA COMMENTARY states that 'this Vedalla Pitaka is not the word of the Buddha: it is only a counterfeit of the scriptures of the Saddhamma' 13 The SAMYUTTA SUBCOMMENTARY equates Vedalla with Vetulla, and adds:104

‘They the adherents of Vedalla assert that [the Vedalla] "was brought from the world of the Nägas. Others say, " this is [only] a statement made by a [particular] school of thought (cid) Vedallia, is not the word of the Buddha, because it contradicts the Buddha's word, and the Sambuddha does not contradict himself. It it does not conduce to the control of defilement- on the contrary, it is a contributing factor for defilement to arise’

Trikaya Doctrine- of Mahayana Buddhism tells us that a Buddha manifests in three different ways. This allows a Buddha to simultaneously be one with the absolute while appearing in the relative world for the benefit of suffering beings. Understanding the Trikaya can clear up a lot of confusion about the nature of reality and the nature of Buddhahood. The Trikaya-doctrine and the Buddha-nature bring the transcendental within reach of mere ordinary people, by placing the transcendental within the plane of immanence. Around 300 CE, the Yogacara school systematized the prevalent ideas on the nature of the Buddha in the Trikaya or three-body doctrine. The doctrine says that a Buddha has three kāyas or bodies:

1.     The Dharmakāya or Truth body which embodies the very principle of enlightenment and knows no limits or boundaries;

2.     The Sambhogakāya or body of mutual enjoyment which is a body of bliss or clear light manifestation;

3.     The Nirmāṇakāya or created body which manifests in time and space

Upaya 'skilful means'

Vimukti- liberation nirvana

Vimukti-Kaya (Liberation-body), is the Theravada idea of  'supra-mundane happiness' (sukha) that Asanga in Yogacara sort of suggests is also possible as an option, but better it’s more, not that there are three nirvana's but all are the same. 

Vimutta (liberation),  Ealy Pali Canon suttas suggest a person who achieves liberation in two ways, namely by liberation of mind through the trances (ceto-vimutti) and liberation through insight (paññā-vimutti). It is possible to attain liberation by insight alone, but to perfect both methods Theravavada think is superior. Mahayana in contrast think liberation is not to nirvanna from samsara but for others as ‘selfish compassion’ becoming useful in helping others is to help yourself. 

Yogācāra school of Buddhist Philosophy;- literally "yoga practice"; "one whose practice is yoga") is an influential school of Buddhist philosophy and psychology emphasizing phenomenology and ontology through the interior lens of meditative and yogic practices. It was associated with Indian Mahayana Buddhism in about the fourth century, but also included non-Mahayana practitioners of the Dārṣṭāntika school. Yogācāra discourse explains how our human experience is constructed by the mind. aka cittimatra 'mind-only'; Started 4th Century AD by Asanga and Vasubandhu; Reality is only a mental construction, dreams prove these are possible. Lankavatara Sutra- "the world is nothing more than thought constructions" (synoptic link to Kant in the ontological argument); 3 ways to understand reality: Constructed, Dependent, Perfection (when realise sunyata); 8 types of consciousness: 5 Skandhas, 'mind' and 'store consciousness for Karma'; Karma originates in store consciousness, interpreted by mind and then results in real world effect; Not Solipsist as others have own mental perception

Yogacara Bhumisastra - or Discourse on the Stages of Yogic Practice is the encyclopaedic and definitive text of the Yogacara school of Buddhism. It is thought to have been composed in the Sanskrit language in India between 300 and 350 CE.  The complete work comprises five major sections. The first section, which is the largest, is the "main stages division" (bahubhūmika) and contains seventeen sections, each describing one of the successive seventeen levels (bāhubhūmi) which cover the entire range of mental and spiritual levels in Mahayana Buddhism

The Bodhisattva Doctrine - Buddhology / Trikaya 

Mahayana + the Bodhisattva Doctrine: types, significance, key teachings

Key Ideas

·         Mahayana is an umbrella term for many different schools of Buddhism

·         These schools have in common the Trikaya doctrine of the Buddha. the attainment of buddhahood as the ultimate goal, and the principia of buddha nature

Key features of Mahayana Buddhism and the Bodhisattva Doctrine

The concept of bodhisattva exists in all schools of Buddhism, but is especially developed in Mahayana. In Theravada, for example, its use is reserved mainly for previous lives of the Buddha, when he was working towards his enlightenment through many lives of virtuous action. In Mahayana, however, it is used widely for all those who follow the Mahayana path.

Mahayana Buddhism is an umbrella term for many different schools, including Madhyamaka and Chittamatra, Zen and Pure Land. Mahayana emerged in India as a popular form of Buddhism between the 1st century BCE and the 1 st century CEo It became very widespread, and was practised in central Asia, India, Sri Lanka and South East Asia, Indonesia, China, Korea, Japan and the Himalayas. Today, it is the dominant form of Buddhism in China, Korea, Japan and the Himalayas.

It is necessary to know the main characteristics of Mahayana Buddhism in order to understand fully what a bodhisattva is.

Buddhology

Mahayanists do not only revere the historical Buddha, or follow only what he taught during his lifetime. They believe that there are many other buddhas as well (such as Buddha Maitreya or Buddha Amitabha), who can appear at any time and teach great masters in visions and dreams. This is possible because buddhas can communicate in sambhogakaya form. Theravada, however, does not accept the existence of the sambhogakaya.

This view is based on the Buddhist doctrine of the Three Bodies of the Buddha, or Trikaya doctrine. The word 'body', as a translation of kaya, does not mean a physical body; it does not mean that the Buddha had three separate 'bodies' in this sense. Rather. it has the collective meaning that the word sometimes has in English, in expressions such as 'a body of literature' or 'a body of knowledge', that is, a collection of qualities and characteristics.

The three kayas refer to three aspects of buddhahood. or three dimensions of the enlightened mind. These three a5pects; are:

• dharmakaya: the body of truth;

• 5ambhogakaya: the body of enjoyment;

• nirmanakaya: the body of manifestation.

The dharmakaya refers to the enlightened mind itself, the complete realisation of the truth of all things. It is purified consciousness, totally free from all defilements, and beyond even the distinction between pure and impure. In fact, the dharmakaya is beyond words and cannot be described in ordinary language.

The sambhogakaya refers to the dimension of energy and light in which enlightened beings can choose to dwell. In their sambhogakaya form, buddhas and advanced bodhisattvas are intangible but visible, like a rainbow.

All the pure realms of the buddhas, including the Sukhavati Pure Land of Buddha Amitabha, are sambhogakaya realms, and the beings that dwell there are in the sambhogakaya dimension. This is a form of existence that allows human beings at advanced meditative levels to communicate with the buddhas; indeed. all religious experiences involving visions are understood as meditative perceptions of sambhogakaya beings.

Buddhas and bodhisattvas may choose to remain in sambhogakaya form out of compassion, in order to stay accessible to suffering beings. This explains why Mahayana Buddhists pray to them for support and guidance, and why the path of devotion is seen as such a powerful one. The Vajrayana practice of visualisation is a method that refines our perception so that we are able to see this dimension of reality for ourselves. with the mind's eye.

The nirmanakaya refers to the physical manifestation of an enlightened being, and in the case of Shakyamuni it refers to the historical Buddha, whose life story we learn. From the Mahayana perspective, the Buddha was already enlightened before he was born as Siddhartha, and his decision to take physical form was a voluntary one. Buddhas have the power to manifest in any physical form they wish, in any part of the universe and even in several universes at once. This means that budd has manifest as animals to guide animals, as human beings to guide humans, and so on; they may also

manifest as the religious teachers of other religions.

The three kayas are related to each other in that the dharmakaya gives rise to the sambhogakaya. and the sambhogakaya gives rise to the nirmanakaya. The dharmakaya is the ultimate truth. and both sambhogakaya and nirmanakaya exist in relation to it. One image used to evoke the dharmakaya

is that of a clear and cloudless sky, or infinite space; an image for the sambhogakaya is of the brilliant sun in a cloudless sky; and an image used for the nirmanakaya is that of the warmth of the sun's rays, which touch everyone, everywhere.

Kuan Yin / Guanyin (Chinese) or Kannon Japanese) is revered as the Bodhisattva of compassion in sambhogakaya form

The kayas not only describe aspects of enlightenment, but they are also cosmic principles which describe the way mind transforms into light and energy, and how light and energy transform into matter. This Buddhist principle can be used to explain how the universe arises. Some modern religious leaders have drawn parallels between the Trikaya doctrine and that of the Christian Trinity, with God the Father being similar to the dharmakaya, the Holy Spirit to the sambhogakaya, and God the Son to the nirmanakaya.

Questions

1.  Explain the key features of Mahayana Buddhism and the Bodhisattva Doctrine

2. Explain the key ideas of Mahayana Buddhology

3. Explain the dharmakaya: the body of truth;

4. Explain the sambhogakaya

5. Explain the nirmanakaya

The Bodhisattva Doctrine - The goal of the Buddhist path

Key Ideas

·         The Mahyana goal of the Buddhist path – Buddhahood, Shunyata

·         Burning house parable,

·         Ekayana / One vehicle,

·         Buddha nature

The goal of the Buddhist path

Buddhahood, Shunyata –

In Mahayana, the goal of the Buddhist path is complete buddhahood. Nirvana is acknowledged only as a provisional goal. Mahayana Buddhists believe that the experience of nirvana eventually comes to an end with a fortunate rebirth, and the individual then continues on the path to full buddhahood.

Mahayana claims that the difference between nirvana and buddha hood is that there are some delicate mental veils remaining in nirvana that perpetuate a subtle level of ignorance; these are removed by means of the Mahayana path, enabling the practitioner to attain the omniscience of full enlightenment. When one attains the goal of the Mahayana path one becomes a buddha, an enlightened one, and it is believed that many people have actually attained enlightenment and become living buddhas. The difference between nirvana and complete buddhahood is difficult to grasp. Nirvana is freedom from samsara and the cycle of rebirth. This attainment is based on the realisation of anatta, the principle that there is no essence or inherent entity that constitutes identity: there is nothing that I can truly call 'me'; there is no 'self' there. Mahayana extends this realisation of anatta and applies it not only to persons, but to all phenomena, including the very atoms and particles that compose things. This gives rise to the realisation of shunyata, 'emptiness', the lack of inherent existence in all things, without any exception. Realising shunyata as the nature of all things brings the omniscience of buddhahood.

Burning house parable,

The Lotus Sutra teaches the superiority of the Mahayana goal in relation to that of Hinayana Buddhism, and also claims that the Buddha actually taught 'only one single vehicle' (ekayana), and that all vehicles of Buddhism ultimately lead to the same goal, which is buddhahood. These principles are illustrated by several stories, among which is that of the burning house (Buddhist Scriptures, pp.203-6). There once lived an old man who was weak in health and strength, but quite rich and well-to-do. He had a large house, but the house was old and in a state of disrepair, with a thatched roof and only one door. One day a fire suddenly broke out inside the house and the building began to burn from all sides. The old man managed to get out, but then realised that his young sons were still inside, busy playing with their toys. He was beside himself with fear. He knew that they were too young to understand what fire was and what danger they were in, and this was why they continued to play, unaware.

So the old man cried out to his sons, 'Come here, my boys, come out of the house! It is burning fiercely. If you don't come out soon you will all be burned.' But the children took no notice of him; they were neither alarmed nor terrified and carried on playing. Next the old man thought of a plan to lure them out, and he called out to them to come quickly because he had lots of beautiful new toys for them - in particular, bullock carts, goat carts and deer carts. When they heard their father's words, all the children rushed out of the house to see their toys. And as soon as he was assured they were safe and sound, the father took them down to the village and bought them all the best toys money could buy - ox carts!

The story is seen as symbolic. The burning house represents samsara; the fire represents the fire of the passions or mental poisons; the only door out of the house is the Buddhist path to liberation. The children's unawareness in the face of danger represents our ignorance of the causes of suffering. The old man is like the Buddha who inspires us to renounce samsara and certain death. The three carts he promised represent the three yanas, or vehicles of Buddhism, whereas the ox carts that all the boys actually received represent full buddha hood - the result all Buddhists attain in the end.

In addition, the story of the burning house shows the superiority of the bodhisattva over followers of the Hinayana schools. An advanced bodhisattva, endowed with bodhichitta, can. when necessary. Override conventional morality in order to liberate beings more effectively. In this case, the father lied to his sons in order to free them from certain death. Although lying is usually seen as a harmful action, if, after failing with conventional means. one lies with pure compassion and wisdom. then this is called skilful means (upaya), and is not seen as morally negative.

The buddha nature

Chittamatra, the Indian school of Buddhist philosophy, developed the theory of buddha nature or tathagatagarbha, the principle that all sentient beings in samsara. from the smallest insect to human beings. have the potential to become fully enlightened if they can apply themselves to the spiritual path. Like gold buried in the earth, this potential is hidden from view by all our defilements, but once we have removed these, it naturally shines. Most importantly. this buddha nature can never be spoiled by our mental poisons or harmful actions. which are only like dust collecting on a mirror. The mirror itself remains intact and clear; the dust is only superiicial, and when wiped away reveals the mirror to be what it has always been.

This principle underpins the possibility for all those who follow the path to become not just arhats but buddhas. One image often used to illustrate this is the way it is impossible to squeeze oil out of sand; yet oil can be squeezed out of oil shale because the shale contains oil. In the same way, we could not become enlightened if we did not have the seed of enlightenment within us. Furthermore, the principle of buddha nature accounts for the possibility of sudden, instantaneous enlightenment experiences, as taught in Ch'an (Zen). If the buddha nature is present in us already, and is always basically pure and untouched by our ignorance, then with the right methods one can access it and reveal it at any moment. So in Mahayana. enlightenment is not a matter of attaining a distant and somewhat inaccessible state, but rather of discovering, uncovering, revealing and expressing who we actually are.

Nirvana is not something that we lack and that we are trying to attain, but is there all the time, and we realise this once we have purified our ignorance and confusion. In other words, what we need to do is get rid of our ignorance, not acquire a new wisdom that we lack. Mahayana carries a sense that enlightenment is immanent and fundamentally accessible.

Questions

1.  Explain the idea of Realising shunyata

2. Explain the symbolism of the Burning house Parable

3. Explain the idea of Buddha Nature

The Bodhisattva Doctrine - The Two Truths + Bodhicitta

Key Ideas

·         The Two Truths- Conventional and Ultimate

·         Mahayana cultivates bodhichitta, 'the mind of enlightenment', the wish to attain enlightenment In order to liberate all beings

·         Bodhisattvas are all those who follow the Mahayana path, and also advanced beings who either dwell in the sambhogakaya dimension after death or who deliberately take rebirth as nirmanakaya beings

·         The bodhisattva path has 10 stages to be followed in sequence

The Two Truths

The distinction between conventional or relative truth on the one hand, and ultimate or absolute truth on the other, is known as the Two Truths, and is a basic framework of Mahayana thought. Conventional truth refers to what we accept as true in the everyday world, while ultimate truth refers to truths that are beyond words and that we understand only through meditation and study. Conventional truth is how things appear; ultimate truth is how they really are.

This distinction is important because Mahayana Buddhism often describes things from the enlightened point of view, or from the point of view of a very advanced meditator, which means that it speaks of realities that are not accepted in conventional life. The sambhogakaya heavens and sambhogakaya bodhisattvas are instances of this. Things appear to be real or unreal depending on the degree of purity of the mind that perceives.

Bodhichitta

Bodhichitta literally means 'the mind of enlightenment', and it is the development of bodhichitta that distinguishes a bodhisattva from other types of Buddhist practitioner. It is often translated as 'compassion', but in fact it includes both compassion and wisdom.

Compassion here does not have its ordinary meaning of being kind and sympathetic to other people. This type of compassion, the wish that others should be rid of suffering, is the basis of bodhichitta, but bodhichitta goes much further. The compassion of a bodhisattva refers specifically to the altruistic thought of wishing to attain enlightenment in order to be capable of helping others to do the same. So through compassionate action, the bodhisattva not only helps people with their needs in this life, but also strives to ensure that they reach enlightenment as quickly as possible, because enlightenment is the only true way of freeing them from suffering.

Realising shunyata

The wisdom of bodhichitta is realising shunyata, the empty nature of all things, including oneself and all one's efforts on the path. In other words, the entire Mahayana path is based on the view of selflessness or egolessness. With this realisation comes insight into what other people really need, so the bodhisattva is particularly skilful and effective in the way he or she offers help to others. It is one thing to feel moved to help someone and quite another to know how best to go about helping them. Bodhichitta ensures that a bodhisattva has compassion and the wisdom to apply it.

Generating the motivation of bodhichitta is in itself a tremendous achievement, which requires great merit and wisdom. Mahayana practitioners usually take a formal 'bodhisattva vow' to mark their conscious commitment to the bodhisattva path. The vow is taken in the presence of a Mahayana master, or simply in the visualised presence of the buddhas and bodhisattvas.

In contrast to monastic vows, which are taken only for the duration of the present life, the bodhisattva vow is taken with the aspiration that one will follow it throughout present and future lives, until the point of reaching enlightenment. The vision of this path is therefore vast. The great 8th-century

Indian poet-scholar, Shantideva, expresses the aspiration of a bodhisattva in these words:

For as long as space exists

And sentient beings endure,

May I too remain

To dispel the mise!)' of the world. (Bodhicharyavatara 10.55)

Questions

1.  Explain the idea of the two Truth Doctrine

2. Explain the importance of Bodhicitta?

3. Explain the difference between the Bodhisattva and monastic vow s

The Bodhisattva Path – The 6/10 Stages  and perfections of the Bodhisattva Path  + Types of Bodhisattvas

Key Ideas

·         The bodhisattva path- The stages and Perfections in Mahayana- 10 stages to be followed in sequence

·         The stages and Perfections in Theravada – Four Immeasurable, 10 Perfections and 7 stages of purification in Buddhagosha and four stages of the Arhat Path.

·         Types of Bodhisattvas – Everyday people who have ‘not gone’ advanced earthy and heavenly beings ‘gone’ beyond the beyond the sixth bhumi

The bodhisattva path - The stages and Perfections in Mahayana

The Mahayana path is often called the bodhisattva path, because those who follow it are bodhisattvas and have taken the bodhisattva vows. The path is divided into 10 stages or bhumis (literally, 'grounds'), on each of which specific qualities are perfected. These qualities are called the 10 paramitas, or 'perfections':

The bhumis or stages

The actions perfected

1. Complete joy

Generosity

2. Without stain

Moral discipline

3. Giving out light

Patience

4. Dazzling with light/radiant

Diligence

5. Difficult to overcome

Concentration

6. Advancing/knowing clearly

Wisdom (prajiia)

7. Gone far

Skilful means (Upya)

8. Immovable

Strength/power

9. Perfect intelligence

Aspiration

10. Cloud of dharma

Primordial wisdom fjiiana)

After the 10th stage one attains buddhahood.

The bodhisattva path begins in the first bhumi, with a tremendous experience of joy arising from the glimpse one has of the ultimate truth. On this basis, one gradually perfects each of the paramitas, in sequence, with the wisdom of shunyata, emptiness, pervading all the first five paramitas, at least to some degree. This is why perfected actions are not self-conscious and have no ulterior motive. In the case of generosity, for example, the bodhisattva realises that neither the gift, nor the giver, nor the beneficiary, actually exist; all are empty of true existence. He or she will therefore not feel proud or righteous about any act of generosity.

Once the bodhisattva has accomplished the 6th paramita of wisdom, he or she becomes an advanced bodhisattva. He/she is free of rebirth caused by karma, and is able to take rebirth deliberately in different realms to help suffering beings. All actions of body, speech and mind are so many skilful means to help others. At the 8th stage of the path, the ability to 'transfer merit' is fully mastered, so that if anyone prays to him or her, the bodhisattva is able to transfer a store of tremendous merit - the result of good actions - to uplift that person and transform his or her situation. At the 9th stage, the bodhisattva has the power to teach all beings according to their needs, and at the 10th stage he or she reaches the sambhogakaya level and dwells in the Tushita heaven, from where fully enlightened buddhas may manifest and take birth as human beings. Buddhahood is attained at the 11th stage.

In the Lotus Sutra, the Buddha makes it clear that only those who are already spiritually mature engage in the bodhisattva path. The overall vision of the Buddhist path given in that sutra is that one sets out on one's spiritual quest by following the Hinayana path for many lifetimes. By doing this, one reduces the intensity of one's own suffering to the point that one can begin to turn one's attention to the needs of others; one develops many personal qualities along the way, and accumulates both merit and wisdom. At this point, one is mature and ready enough to develop the interest and capacity to follow the Mahayana path. Mahayana commits the bodhisattva to continue working for others, tirelessly and courageously, accumulating tremendous merit and wisdom along the way. This path eventually leads through each of the 10 bhumis to perfect buddha hood, meaning that the bodhisattva becomes a buddha. He or she is then able to help beings in countless ways, and to liberate them from both samsara and nirvana.

The stages and Perfections in Theravada

The ten ‘far-reaching attitudes’ are found in the Theravada, Literally, they are states of mind that bring bodhisattvas to the far shore – namely, to enlightenment. Although shravakas (listeners to Buddha's teachings who aim for the liberation of an arhat) may also develop these attitudes, they are not considered "far-reaching" unless they are conjoined with a bodhichitta aim.

The Theravada version of the Previous Life Accounts (sKyes-rab, Skt. Jataka) of Buddha when he practiced as a bodhisattva speaks of ten far-reaching attitudes.

Buddhaghosa's early 5th-century Path of Purification (Pali: Visuddhimagga) explains that, by properly cultivating the four immeasurable attitudes – love, compassion, joy, and equanimity, bodhisattvas automatically develop the ten far-reaching attitudes.

In other words, the basis for the ten far-reaching attitudes is (a) wishing all others to be happy and not unhappy, by being free of enmity, aggression and anxiety, (b) wishing them to be free from suffering, (c) rejoicing in their higher happiness and wishing for it to endure, and (d) being even-tempered toward all others in the sense of even when helping, not becoming too involved or indifferent.

On that basis, bodhisattvas develop the ten far-reaching attitudes in the following order:

1.     Generosity (Pali: dana) – the attitude with which bodhisattvas give material things to all beings, so that they may be happy, without investigating whether or not they are worthy

2.     Ethical self-discipline (Pali: sila) – the attitude with which they avoid doing any harm to others, by keeping their vows, free from anger or ill-will even if others harm them

3.     Renunciation of attachment (Pali: nekkhama) – the attitude with which they give up all attachment to worldly possessions, social status, and even to their bodies

4.     Wisdom or discriminating awareness (Pali: pañña) – the attitude with which they understand and discriminate between what is beneficial and what is harmful for others

5.     Perseverance (Pali: viriya) – the attitude with which they constantly and courageously exert effort in helping others and in being able to help

6.     Patience (Pali: khanti) – the attitude with which they do not become angry at others' shortcomings, mistakes, or cruel deeds

7.     Being true to one's word (Pali: sacca) – the attitude with which they keep their promises, even if their lives are at stake

8.     Resolution (Pali: adhitthana) – the attitude of determination with which they never abandon what they need to do in order to benefit others

9.     Love (Pali: metta) – the attitude with which they work to bring about the welfare and happiness of others, even when doing so requires self-sacrifice

10.  Equanimity (Pali: upekkha) – the attitude with which they do not expect anything in return for their help, being indifferent to pleasure and pain, and to any benefit or harm they might receive.

The Theravada tradition also points out that each of the ten far-reaching attitudes has three levels: ordinary, medium and highest. An example of the highest generosity is a bodhisattva giving his body to others to eat. In a previous life as a hare, when a beggar asked him for food, the Buddha threw himself into a fire so that the beggar would have something to eat.

7 stages of purification in Buddhagosha

The Visuddhimagga (Pali; English: The Path of Purification), is the 'great treatise' on Buddhist practice and Theravāda Abhidhamma written by Buddhaghosa approximately in the 5th century in Sri Lanka. It is a manual condensing and systematizing the 5th century understanding and interpretation of the Buddhist path as maintained by the elders of the Mahavihara Monastery in Anuradhapura, Sri Lanka. The Visuddhimagga is composed of three sections, which discuss: 1) Sīla (ethics or discipline); 2) Samādhi (meditative concentration); 3) Pañña (understanding or wisdom).

The "Purification by Knowledge and Vision" is the culmination of the practice, in four stages leading to liberation and Nirvana. The emphasis in this system is on understanding the three marks of existence, dukkha, anatta, anicca. This emphasis is recognizable in the value that is given to vipassana over samatha in the contemporary vipassana movement.

1. Purification of Conduct (sīla-visuddhi)

2.    Purification of Mind (citta-visuddhi)

3.    Purification of View (ditthi-visuddhi)

4.    Purification by Overcoming Doubt (kankha-vitarana-visuddhi)

5.    Purification by Knowledge and Vision of What Is Path and Not Path (maggamagga-ñanadassana-visuddhi)

6.    Purification by Knowledge and Vision of the Course of Practice (patipada-ñanadassana-visuddhi)

7. Purification by Knowledge and Vision (ñanadassana-visuddhi)

Types of bodhisattva in Mahayana

We need to distinguish between three different meanings of the word bodhisattva. The first refers to anyone who is following the Mahayana path, or, to put it another way, anyone who is cultivating bodhichitta. This therefore refers to anyone, man or woman, who is on one of the 10 bhumis of the bodhisattva path. Although they may be quite advanced along the path, bodhisattvas are still not totally free of suffering and rebirth.

The other way the word bodhisattva is used is when referring to very advanced beings who have gone beyond the sixth bhumi of the bodhisattva path. There are two types: sambhogakaya and nirmanakaya beings. Some bodhisattvas choose to remain in the sambhogakaya dimension after death in order to continue to benefit beings. By doing this, they are making themselves accessible to devout practitioners through prayer. Often, these bodhisattvas have one particular quality or skill which characterises them, and which they represent, and this becomes the object of prayer. It is believed that sambhogakaya beings can be seen with the mind's eye in meditative visions.

There are many examples of such bodhisattvas in Chinese, Japanese and Tibetan Buddhism. The bodhisattva of compassion, for example, is known as Kuan Yin in China, Kannon in Japan, and Chenresig in Tibet. One prays to this bodhisattva to ask for his/her compassion and blessing, and also to ask him/her to increase one's own compassion. Another sambhogakaya bodhisattva is Manjushri, who represents wisdom; another is Vajrapani, who represents the power to liberate beings. Each one is depicted through statues or paintings. They are not revered as gods because they are empty in nature,

just like everything else.

The nirmanakaya principle explains how advanced bodhisattvas can deliberately choose instead to take rebirth in one of the six realms of samsara in order to help suffering beings. Communication is easier than it is from the sambhogakaya realm. The Buddha himself is such an example, and the Tibetan tradition, in particular, recognises many Buddhist masters to be the  reincarnations (tulkus) of previous masters. The present Dalai Lama is a special case, in that he is considered to be the nirmanakaya representative on earth of the Buddha of Compassion. Followers of Tibetan Buddhism pray to these masters with devotion, and believe that they have the power to give transformative blessings.

Devotion and prayer

One of the main characteristics of most Mahayana schools of Buddhism is that they do not place as much emphasis on personal effort and virtue as the Hinayana schools. Although many Mahayana schools do acknowledge the need for a disciplined life in order to accumulate merit alongside this they teach that devotion and prayer to buddhas and bodhisattvas are even more powerful for purifying negative karma. Devotion is like a short cut. It is not a lazy method, but rather a necessary method during these morally degenerate times, when negative emotions are so wild and strong that most of us are unable to control them through our own efforts.

It is in tantric Buddhi5m that devotion and prayer play the most crucial role. Tantric Buddhism is known in Tibet as Vajrayana, and in Japan as Shingon. The view and methods of tantric Buddhism are based on Mahayana. The aspiration of bodhichitta is the same, and the goal of buddha hood is also the same. The difference between them lies in the methods used. Tantric methods include visualisation of sambhogalcaya buddhas and bodhisattvas, and reciting the mantras associated with them.

The core practice of tantra is known as guru yoga, merging one's mind with that of the spiritual master (guru in Sanskrit), until there is no difference between student and teacher. Devotion is considered fundamental to this process, and a skilful way of helping the student give up any sense of 'I' or ego. The reason the spiritual master is an object of devotion is because he or she is seen as a living nirmanakaya embodiment of the enlightened qualities of the buddhas and bodhisattvas who dwell in the sambhogakaya realm. It is said that the tantric path is more powerful and more effective than that of either Hinayana or Mahayana, and that it will enable the practitioner to reach enlightenment much faster. Its methods are seen to enable us to access and communicate directly with the sambhogakaya dimension of reality.

Types of bodhisattva in Theravada

In Theravada the bodhisattva ideal is also found Buddhavaṃsa (1st-2nd century BCE), which explains how Gautama, after making a resolution (abhinīhāra) and receiving his prediction (vyākaraṇa) of future Buddhahood from past Buddha Dīpaṃkara, he became certain (dhuva) to attain Buddhahood. Gautama then took four incalculable aeons and a hundred thousand, shorter kalpas (aeons) to reach Buddhahood.

By the time of the great scholar Buddhaghosa (5th-century CE), orthodox Theravāda held the standard Indian Buddhist view that there were three main spiritual paths within Buddhism: the way of the Buddhas (buddhayāna) i.e. the bodhisatta path; the way of the individual Buddhas (paccekabuddhayāna); and the way of the disciples (sāvakayāna).

Theravada bhikkhu and scholar Walpola Rahula writes that 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. 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.

But the fact is that both the Theravada and the Mahayana unanimously accept the Bodhisattva ideal as the highest...Although the Theravada holds that anybody can be a Bodhisattva, it does not stipulate or insist that all must be Bodhisattva which is considered not practical.— Walpola Rahula, Bodhisattva Ideal in Buddhism

Generally Samuels says in Theravada it is "reserved for and appropriated by certain exceptional people."  Paul Williams writes that some modern Theravada meditation masters in Thailand are popularly regarded as bodhisattvas.

In short few  are Bodhisattvas – the Buddha, Therva’s / Senior Monks, kings translators but orginary people no nor are there any ‘transcendent Bodhisattvas.

Questions

1.  Explain the stages and Perfections in Mahayana-

2. Explain the stages and Perfections in Theravada

3. Explain the Types of bodhisattva in Mahayana

4. Explain the Types of bodhisattva in Theravada

Beliefs about wisdom, liberation, loving-kindness and skilful means.

Key Ideas

·         Prajna / Wisdom- in Theravada and Mahayana

·         Liberation - The Meaning of Liberation / Nirvana - Liberation- in Theravada and Mahayana

·         Loving-kindness – meaning and practice / Cultivating Metta

·         Skilful means– meaning and practice - Upaya in the Lotus Sutra, Upaya in Other Sutras

Wisdom

The essential differences between Mahayana and Theravada relate to alternative visions of what the goal of Buddhism is and what practices lead to it. 

Prajna is Sanskrit for "wisdom." Panna is the Pali equivalent, more often used in Theravada Buddhism. But what is "wisdom" in Buddhism?

The English word wisdom is linked to knowledge. If you look the word up in dictionaries, you find definitions such as "knowledge gained through experience"; "using good judgment"; "knowing what is proper or reasonable." But this is not exactly "wisdom" in the Buddhist sense.

This is not to say that knowledge isn't important, also. The most common word for knowledge in Sanskrit is jnana. Jnana is practical knowledge of how the world works; medical science or engineering would be examples of jnana.

However, "wisdom" is something else. In Buddhism, "wisdom" is realizing or perceiving the true nature of reality; seeing things as they are, not as they appear. This wisdom is not bound by conceptual knowledge. It must be intimately experienced to be understood.

Prajna also is sometimes translated as "consciousness," "insight" or "discernment."

Wisdom in Theravada Buddhism

Theravada stresses purifying the mind from defilements (kilesas, in Pali) and cultivating the mind through meditation (bhavana) In order to develop discerning or penetrating insight into the Three Marks of Existence and the Four Noble Truths. This is the path to wisdom.

To realize the complete meaning of the Three Marks and Four Noble Truths is perceiving the true nature of all phenomena. The 5th-century scholar Buddhaghosa wrote (Visuddhimagga XIV, 7), "Wisdom penetrates into dharmas as they are in themselves. It disperses the darkness of delusion, which covers up the own-being of dharmas." (Dharma in this context means "manifestation of reality.")

Wisdom in Mahayana Buddhism

Wisdom in Mahayana is linked to the doctrine of sunyata, "emptiness." The Perfection of Wisdom (prajnaparamita) is the personal, intimate, intuitive realization of the emptiness of phenomena.

Emptiness is a difficult doctrine often mistaken for nihilism. This teaching does not say that nothing exists; it says that nothing has independent or self-existence. We perceive the world as a collection of fixed, separate things, but this is an illusion.

What we see as distinctive things are temporary compounds or assemblies of conditions that we identify from their relationship to other temporary assemblies of conditions. However, looking deeper, you see that all of these assemblies are interconnected to all other assemblies.

My favorite description of emptiness is by Zen teacher Norman Fischer. He said that emptiness refers to deconstructed reality. "In the end, everything is just a designation," he said. "Things have a kind of reality in their being named and conceptualized, but otherwise they actually aren’t present."

Yet there is a connection: "In fact, connection is all you find, with no things that are connected. It’s the very thoroughness of the connection -- no gaps or lumps in it -- only the constant nexus -that renders everything void. So everything is empty and connected, or empty because connected.  Emptiness is connection."

As in Theravada Buddhism, in Mahayana "wisdom" is realized through the intimate, experienced discernment of reality. To have a conceptual understanding of emptiness is not the same thing, and merely believing in a doctrine of emptiness isn't even close. When emptiness is personally realized, it changes the way we understand and experience everything -- that is wisdom.

Liberation

The word nirvana is so prevalent for English speakers that its true meaning is often lost. The word has been adopted to mean "bliss" or "tranquility." Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it? And how does it fit into Buddhism?

The Meaning of Nirvana

In the spiritual definition, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like "to extinguish," with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that's not at all what Buddhism, or nirvana, is about. The liberation entails extinguishing the condition of samsara, the suffering of dukkha; Samsara is usually defined as the cycle of birth, death, and rebirth, although in Buddhism this is not the same as the rebirth of discreet souls, as it is in Hinduism, but rather a rebirth of karmic tendencies. Nirvana is also said to be liberation from this cycle and dukkha, the stress/pain/dissatisfaction of life.

In his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us. The Buddha also gave us the remedy and the path to liberation, which is the Eightfold Path.

Buddhism, then, is not so much a belief system as it is a practice that enables us to stop struggling.

Nirvana Is Not a Place

So, once we're liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana would be wrong because it is utterly different from our ordinary existence. Nirvana is beyond space, time, and definition, and so language is by definition inadequate to discuss it. It can only be experienced.

Many scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room or the way we might imagine entering heaven. The Theravadin scholar Thanissaro Bhikkhu said,

"... neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process."

Of course, many generations of Buddhist have imagined nirvana to be a place, because the limitations of language give us no other way to talk about this state of being. There is also an old folk belief that one must be reborn as a male to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however, in which it is made clear that both women and laypeople can become enlightened and experience nirvana.

Nibbana in Theravada Buddhism

Theravada Buddhism describes two kinds of nirvana—or Nibbana, as Theravadins usually use the Pali word. The first is "Nibbana with remainders." This is compared to the embers that remain warm after flames have been extinguished, and it describes an enlightened living being or arahant. The arahant is still conscious of pleasure and pain, but he or she is no longer bound to them.

The second type is parinibbana, which is final or complete nibbana that is "entered" at death. Now the embers are cool. The Buddha taught that this state is neither existence—because that which can be said to exist is limited in time and space—nor non-existence. This seeming paradox reflects the difficulty that comes when ordinary language attempts to describe a state of being that is indescribable.

Nirvana in Mahayana Buddhism

One of the distinguishing characteristics of Mahayana Buddhism is the bodhisattva vow. Mahayana Buddhists are dedicated to the ultimate enlightenment of all beings, and thus choose to remain in the world in assistance to others rather than move on to individual enlightenment. In at least some schools of Mahayana, because everything inter-exists, "individual" nirvana is not even considered. These schools of Buddhism are very much about living in this world, not leaving it.

Some schools of Mahayana Buddhism also include teachings that samsara and nirvana are not separate. A being who has realized or perceived the emptiness of phenomena will realize that nirvana and samsara are not opposites, but instead completely pervade each other. Since our inherent truth is Buddha Nature, both nirvana and samsara are natural manifestations of our mind's inherent empty clarity, and nirvana can be seen as the purified, true nature of samsara. For more on this point, see also " The Heart Sutra" and "The Two Truths."

Loving-kindness

The Buddhist Practice of Loving Kindness (Metta)

Loving-kindness is defined in English dictionaries as a feeling of benevolent affection, but in Buddhism, loving-kindness (in Pali, Metta; in Sanskrit, Maitri) is thought of as a mental state or attitude, cultivated and maintained by practice. This cultivation of loving-kindness is an essential part of Buddhism.

The Theravadin scholar Acharya Buddharakkhita said of Metta,

"The Pali word metta is a multi-significant term meaning loving-kindness, friendliness, goodwill, benevolence, fellowship, amity, concord, inoffensiveness and non-violence. The Pali commentators define metta as the strong wish for the welfare and happiness of others (parahita-parasukha-kamana). ... True metta is devoid of self-interest. It evokes within a warm-hearted feeling of fellowship, sympathy and love, which grows boundless with practice and overcomes all social, religious, racial, political and economic barriers. Metta is indeed a universal, unselfish and all-embracing love."

Metta often is paired with Karuna, compassion. They are not exactly the same, although the difference is subtle. The classic explanation is that Metta is a wish for all beings to be happy, and Karuna is a wish for all beings to be free from suffering. Wish is probably not the right word, though, because wishing seems passive. It might be more accurate to say directing one's attention or concern to the happiness or suffering of others.

Developing loving kindness is essential to doing away with the self-clinging that binds us to suffering (dukkha). Metta is the antidote to selfishness, anger, and fear.

Don't Be Nice

One of the biggest misunderstandings people have about Buddhists is that Buddhists are always supposed to be nice. But, usually, niceness is only a social convention. Being "nice" often is about self-preservation and maintaining a sense of belonging in a group. We are "nice" because we want people to like us, or at least not get angry with us.

There's nothing wrong with being nice, most of the time, but it's not the same thing as loving-kindness.

Remember, Metta is concerned with the genuine happiness of others. Sometimes when people are behaving badly, the last thing they need for their own happiness is someone politely enabling their destructive behavior. Sometimes people need to be told things they don't want to hear; sometimes they need to be shown that what they are doing is not okay.

Cultivating Metta

His Holiness the Dalai Lama is supposed to have said, "This is my simple religion. There is no need for temples; no need for complicated philosophy. Our own brain, our own heart is our temple. The philosophy is kindness." That's great, but remember that we're talking about a guy who gets up at 3:30 a.m. to make time for meditation and prayers before breakfast. "Simple" isn't necessarily "easy."

Sometimes people new to Buddhism will hear about loving kindness, and think, "No sweat. I can do that." And they wrap themselves in the persona of a lovingly kind person and go about being very, very nice. This lasts until the first encounter with a rude driver or surly store clerk. As long as your "practice" is about you being a nice person, you are just play-acting.

This may seem paradoxical, but unselfishness begins by gaining insight into yourself and understanding the source of your ill will, irritations, and insensitivity. This takes us to the basics of Buddhist practice, beginning with the Four Noble Truths and the practice of the Eightfold Path.

Metta Meditation

The Buddha's best-known teaching on Metta is in the Metta Sutta, a sermon in the Sutta Pitaka. Scholars say the sutta (or sutra) presents three ways to practice Metta. The first is applying Metta to day-to-day conduct. The second is Metta meditation. The third is a commitment to embody Metta with full body and mind. The third practice grows from the first two.

The several schools of Buddhism have developed several approaches to Metta meditation, often involving visualization or recitation. A common practice is to begin by offering Metta to oneself. Then (over a period of time) Metta is offered to someone in trouble. Then to a loved one, and so on, progressing to someone you don't know well, to someone you dislike, and eventually to all beings.

Why begin with yourself? Buddhist teacher Sharon Salzberg said, "To reteach a thing its loveliness is the nature of Metta. Through loving-kindness, everyone and everything can flower again from within." Because so many of us struggle with doubts and self-loathing, we must not leave ourselves out. Flower from within, for yourself and for everyone.

Skilful Means

An Explanation of Upaya in Buddhism

Mahayana Buddhists often use the word upaya, which is translated "skillful means" or "expedient means." Very simply, upaya is any activity that helps others realize enlightenment. Sometimes upaya is spelled upaya-kausalya, which is "skill in means."

Upaya can be unconventional; something not normally associated with Buddhist doctrine or practice. The most important points are that the action is applied with wisdom and compassion and that it is appropriate in its time and place.  The same act that "works" in one situation may be all wrong in another. However, when used consciously by a skilled bodhisattva, upaya can help the stuck become unstuck and the perplexed to gain insight.

The concept of upaya is based on the understanding that the Buddha's teachings are provisional means to realizing enlightenment. This is one interpretation of the raft parable, found in the Pali Sutta-pitaka (Majjhima Nikaya 22). The Buddha compared his teachings to a raft no longer needed when one reaches the other shore.

In Theravada Buddhism, upaya refers to the Buddha's skill in shaping his teaching to be appropriate to his audience—simple doctrines and parables for beginners; more advanced teaching for senior students. Mahayana Buddhists see the historical Buddha's teachings as provisional, preparing the ground for the later Mahayana teachings (see "Three Turnings of the Dharma Wheel").

According to some sources just about anything is allowable as upaya, including breaking the Precepts. Zen history is full of accounts of monks realizing enlightenment after being struck or shouted at by a teacher. In one famous story, a monk realized enlightenment when his teacher slammed a door on his leg and broke it. Obviously, this no-holds-barred approach potentially could be abused.

Upaya in the Lotus Sutra

Skillful means is one of the major themes of the Lotus Sutra. In the second chapter, the Buddha explains the importance of upaya, and he illustrates this in the third chapter with the parable of the burning house. In this parable, a man comes home to find his house in flames while his children play happily inside. The father tells the children to leave the house, but they refuse because they are having too much fun with their toys.

The father finally promises them something even better waiting outside. I have brought you pretty carts drawn by deer, goats, and bullocks he said. Just come outside, and I will give you what you want. The children run out of the house, just in time. The father, delighted, does make good on his promise and acquires the most beautiful carriages he can find for his children.

Then the Buddha asked the disciple Sariputra if the father was guilty of lying because there were no carts or carriages outside when he told his children there were. Sariputra said no because he was using an expedient means to save his children. The Buddha concluded that even if the father had given his children nothing, he was still blameless because he did what he had to do to save his children.

In another parable later in the sutra, the Buddha spoke of people going on a difficult journey. They had grown tired and discouraged and wanted to turn back, but their leader conjured a vision of a beautiful city in the distance and told them that was their destination. The group chose to keep going, and when they reached their real destination they didn't mind that the beautiful city was just a vision.

Upaya in Other Sutras

Skillfulness in more conventional teaching methods also can be upaya. In the Vimalakirti Sutra, the enlightened layman Vimalakirti is praised for his ability to address his audiences appropriately. The Upayakausalya Sutra, a less well-known text, describes upaya as a skillful means of presenting dharma without relying entirely on words.

Questions

1.  Explain Prajna / Wisdom- in Theravada and Mahayana

2. Explain the Meaning of Liberation / Nirvana in Theravada and Mahayana

3. Explain the Loving-kindness – meaning and practice / Cultivating Metta

4. Explain Skilful means– meaning and practice in the Lotus Sutra,

The Lotus Sutra and The Bodhisattva Doctrine

Key Ideas

·         Overview of the Lotus Sutra

·         The Setting of the Lotus Sutra

·         Ekayana - All Vehicles Are One Vehicle

·         All Beings May Become Buddhas

·         The Importance of Faith and Devotion

·         The Parables

·         Translations

Overview of the Lotus Sutra

Of the countless scriptures of Mahayana Buddhism, few are more widely read or revered than the Lotus Sutra. Its teachings thoroughly permeate most schools of Buddhism in China, Korea, and Japan. Yet its origins are shrouded in mystery.

The sutra's name in Sanskrit is Maha Saddharma-pundarika Sutra, or "Great Sutra of the Lotus of the Wonderful Law." It is a matter of faith in some schools of Buddhism that the sutra contains the words of the historical Buddha. However, most historians believe the Sutra was written in the 1st or 2nd century CE, probably by more than one writer. A translation was made from Sanskrit to Chinese in 255 CE, and this is the earliest historical documentation of its existence.

As with so many of the Mahayana sutras, the original text of the Lotus Sutra is lost. The several early Chinese translations are the oldest versions of the sutra that remain to us. In particular, a translation into Chinese by the monk Kamarajiva in 406 CE is believed to be the most faithful to the original text.

In the 6th century China the Lotus Sutra was promoted as the supreme sutra by the monk Zhiyi (538-597; also spelled Chih-i), founder of the Tiantai school of Mahayana Buddhism, called Tendai in Japan. In part through Tendai influence, the Lotus became the most revered Sutra in Japan. It deeply influenced Japanese Zen and also is an object of devotion of the Nichiren school.

The Setting of the Sutra

In Buddhism, a sutra is a sermon of the Buddha or one of his principal disciples. Buddhist sutras usually begin with the traditional words, "Thus I have heard." This is a nod to the story of Ananda, who recited all of the historical Buddha's sermons at the First Buddhist Council and was said to have begun each recitation this way.

The Lotus Sutra begins, "Thus I have heard. At one time the Buddha was in Rajagriha, staying on Mount Gridhrakuta." Rajagriha was a city on the site of present-day Rajgir, in northeastern India, and Gridhrakuta, or "Vulture's Peak," is nearby. So, the Lotus Sutra begins by making a connection to a real place associated with the historical Buddha.

However, in a few sentences, the reader will have left the phenomenal world behind. The scene opens to a place outside ordinary time and space. The Buddha is attended by an unimaginable number of beings, both human and nonhuman -- monks, nuns, laymen, laywomen, heavenly beings, dragons, garudas, and many others, including bodhisattvas and arhats. In this vast space, eighteen thousand worlds are illuminated by a light reflected by a hair between the Buddha's eyebrows.

The Sutra is divided into several chapters -- 28 in the Kamarajiva translation -- in which the Buddha or other beings offer sermons and parables. The text, part prose, and partly verse contains some of the most beautiful passages of the world's religious literature.

It could take years to absorb all the teachings in such a rich text. However, three principal themes dominate the Lotus Sutra.

Ekayana - All Vehicles Are One Vehicle

In early passages, the Buddha tells the assembly that his earlier teachings were provisional. People were not ready for his highest teaching, he said and had to be brought to enlightenment by expedient means. But the Lotus represents the final, highest teaching, and supersedes all other teachings.

In particular, the Buddha addressed the doctrine of triyana, or "three vehicles" to Nirvana. Very simply, the triyana describes people who realize enlightenment by hearing the Buddha's sermons, people who realize enlightenment for themselves through their own effort, and the path of the bodhisattva. But the Lotus Sutra says that the three vehicles are one vehicle, the Buddha vehicle, through which all beings become buddhas.

All Beings May Become Buddhas

A theme expressed throughout the Sutra is that all beings will attain Buddhahood and attain Nirvana.  The sutra sees the awakening of a Buddha as the only and ultimate goal and it boldly claims that "of any who hear the dharma, none shall fail to achieve buddhahood" (Teiser & Stone 2009, pp. 20–21)  Numerous figures in the sutra receive predictions of future Buddhahood,  including the ultimate Buddhist villain Devadatta.  In chapter 10, the Buddha points out that all sorts of people will become Buddhas, including monks, nuns, laypeople, along with numerous non-human beings like nagas.  Even those, who practice only simple forms of devotion, such as paying respect to the Buddha, or drawing a picture of the Buddha, are assured of their future Buddhahood.

The Buddha is presented in the Lotus Sutra as dharmakaya -- the unity of all things and beings, unmanifested, beyond existence or nonexistence, unbound by time and space. Because the dharmakaya is all beings, all beings have the potential to awaken to their true nature and attain Buddhahood.

According to Gene Reeves, this teaching also encourages this potential for Buddhahood in all beings, even in enemies as well as "to realize our own capacity to be a buddha for someone else." According to Reeves, the story of the little Dragon Girl promotes the idea that women can also become Buddhas just like male monks.  Reeves sees this as an inclusive message which "affirms the equality of everyone and seeks to provide an understanding of Buddha-dharma that excludes no one."

The Importance of Faith and Devotion

Buddhahood may not be attained through intellect alone. Indeed, the Mahayana view is that absolute teaching cannot be expressed in words or understood by ordinary cognition. The Lotus Sutra stresses the importance of faith and devotion as a means to the realization of enlightenment. Among other significant points, the stress on faith and devotion makes Buddhahood more accessible to laypeople, who do not spend their lives in ascetic monastic practice.​

The Parables

A distinctive feature of the Lotus Sutra is the use of parables. The parables contain many layers of metaphor that have inspired many layers of interpretation. This is merely a list of the major parables:

·         The Burning House. A man must lure his playing children out of a burning house (Chapter 3).

·         The Prodigal Son. A poor, self-loathing man gradually learns that he is wealthy beyond measure (Chapter 4).

·         The Medicinal Herbs. Although they grow in the same ground and receive the same rain, plants grow in different ways (Chapter 5).

·         The Phantom City. A man leading people on a difficult journey conjures an illusion of a beautiful city to give them the heart to keep going (Chapter 7).

·         The Gem in the Jacket. A man sews a gem into his friend's jacket. However, the friend wanders in poverty not knowing that he possesses a gem of great value (Chapter 8).

·         The Gem in the King's Top-Knot. A king bestows many gifts but reserves his most priceless jewel for a person of exceptional merit (Chapter 14).

·         The Excellent Physician. A physician's children are dying of poison but lack the sense to take medicine (Chapter 16).

Translations

Burton Watson's translation of The Lotus Sutra (Columbia University Press, 1993) has gained great popularity since its publication for its clarity and readability.

A newer translation of The Lotus Sutra by Gene Reeves (Wisdom Publications, 2008) is also very readable and has been praised by reviewers.

Questions

1.  What is the Lotus Sutra- explain?

2. Explain the Setting of the Lotus Sutra.

3. Explain Ekayana - All Vehicles Are One Vehicle and how all Beings May Become Buddhas

4. Explain the Importance of Faith and Devotion for the Bodhisattva

The Lotus Sutra + The nature of Buddhas and Bodhisattvas

Key Ideas

·         The career of the Bodhisattva

·         The six perfections

·         Origins of the Paramitas

·         Transcendent Bodhisattvas and the Lotus Sutra

·         Everything / Everyone can be/ is Buddha.

The career of the Bodhisatva

Basham would argue the idea Trikaya is not explicitly in the Lotus Sutra but the stories of the text are best explained by it.  (Much like the idea of the Trinity is not in the Bible but Christians say it best explains its stories) The Lotus Sutra builds on Buddha pre and post his enlightenment to introduce heavenly beings that manifest to give us special revelations. Ordinary people the text shows can develop the career of the Bodhisattva.  They make the resolve to become compassionate beings and develop their practice of metta by developing their virtue or become perfect.

" 'For those who have not gained deliverance, I will deliver them. For those who have not been enlightened, I will enlighten them. For those who have not been peaceful, I will bestow peace for them. For those who have yet to attain nirvana, I will lead them to nirvana. I understand the present and future lifetimes just as they are. I am the Omniscient. I am the Omnispective. I know the Way, I open the Way, and I expound the Way. All of you heavenly gods, humans, and asuras, come to me and listen to my Law!'" (Lotus Sutra 5: 1.7)

The six perfections

The Lotus Sūtra also mentions the six paramitas or perfections.  The six perfections are qualities or virtues that all Mahayana Buddhists who have taken the Bodhisattva vow try to develop in order to become bodhisattvas. Milarepa (1028/40–1111/23) a Tibetan siddha, who was famously known as a murderer when he was a young man, before turning to Buddhism and becoming a highly accomplished Buddhist disciple. He is generally considered one of Tibet's most famous yogis and spiritual poets, says in the 10th Century

‘For generosity, nothing to do, other than stop fixating on self.  For morality, nothing to do, other than stop being dishonest. For patience, nothing to do, other than not fear what is ultimately true. For effort, nothing to do, other than practice continuously. For meditative stability, nothing to do, other than rest in presence. For wisdom, nothing to do, other than know directly how things are.’

They are:

• Generosity – give without expecting anything back in return / develop awareness of the reasons for giving, materially, personally and in their teaching, kindness

• Morality – Following the five moral precepts as well as not talking about other people’s faults, being stingy, being angry or speaking badly about the three refuges, jewels or treasures (gems)/ refeerence to the three stages of sila; right speech, right action, and right livelihood

• Patience – being tolerant and understanding of others / showing endurance and aiming to practise compassion towards anyone who might be angry at them/ forebearence

• Energy – effort and enthusiasm are the key factors here / Buddhists should aim at courage and energy in their striving for enlightenment/ approach life with a positive attitude/ perseverance

• Meditation – to develop concentration, it is essential that a Buddhist meditates / this is also important to achieve wisdom so that moral actions may be fully informed/ mindfulness

• Wisdom – including how the individuals develop these perfections within themselves in terms of skilful means rather than unskilful means (as they are usually presented) / good or skilful intentions lead to good or skilful actions which have positive consequences in this life and in future lives/ reference to right understanding or viewpoint and right intention or thought (part of the Middle Way)

The Lotus Sutra and the Six perfections

That ordinary people can become beginner Bodhisattvas as it were is developed in the Lotus Sutra.    The Lotus Sutra develops the idea of the six paramitas. 

#1 – Perfection of Generosity (Dāna Pāramitā)

‘Wishing to fulfil the Six Paramitas, I diligently practised generosity by giving alms such as elephants, horses, seven rare objects, countries, wives, children, maids, servants, my own head, eyes, marrow, brain, and my own flesh and limbs without being parsimonious. I did not hesitate to sacrifice my life either.’ (Lotus Sutra 12:1.2).

Bodhisattva Avalokitesvara exemplifies generosity by perceiving the cries of others and help those who call upon his/her name through his/her divine powers.

“Do not have doubts! Always keep in mind the holy and pure Bodhisattva Avalokitasvara. He is the one in whom you can take refuge in the midst of suffering, agony, death, and calamity. (Lotus Sutra 25: 2.23)

Bodhisattva Manjushri was a teacher of Bodhisattva Maitreya, who is named Seeker of Fame due to his predilection of seeking fame and fortune. However, as a result of his meritorious deeds of generous giving through charitable works and philanthropy, he is able to attain Buddhahood as well.

“As a consequence, he was named Seeker of Fame. Yet, because of his charity and philanthropy, he was able to meet immeasurable Buddhas. (Lotus Sutra 1: 4.34)

#2 – Perfection of Discipline (Śīla Pāramitā)

Also known as austerity, morality, proper conduct, or upholding the precepts, Sila Paramita teaches one to abstain from performing actions that are harmful to others. For example, upholding Five Precepts (no killing, stealing, lying, sexual misconduct, drinking alcohol) is one of the  methods of perfecting the virtue of Sila Paramita.

Foremost in ascetic practices, Mahakashyapa is the embodiment of discipline. A person who abides rules and order, he is up to the task of leading the First Buddhist Council. In Chapter 4: Faith and Understanding, Mahakashyapa relates his awakening through his narration of the Parable of the Father and His Lost Son. In this parable, he compares the practising of early Buddhism (eliminating desires, no self etc) to “cleaning of excrements”, which means something that has limited to no esteemed values.

#3 – Perfection of Endurance (Kṣānti Pāramitā)

The quality of endurance encompasses a spectrum of similar virtues such as patience, tolerance, forbearance, resilience, perseverance, and unconditional acceptance.

In Chapter 20, Shakyamuni Buddha relates his past life as Bodhisattva Never Disrespectful who embodies the virtue of endurance.

“For many years, he continued as such and was always being upbraided. He never, however, let anger get the better of him. Whenever he uttered the same phrase, ‘You will surely become Buddhas!’ some people would take sticks of wood, tiles, or stones to pelt at him. To escape the beating, he would run away but he continued shouting at the top of his voice: ‘I will never treat you with disrespect for all of you will surely become Buddhas!’ By virtue of him repeating the same phrase, arrogant monks, nuns, lay male disciples, and lay female disciples called him Never Disrespectful. (Lotus Sutra 20: 1.10)

Endurance is the “signature” virtue of Shakyamuni Buddha. One of the supporting evidence is the name of his Buddha-land, Saha (a Sanskrit word which means endurance).

#4 – Perfection of Diligence (Vīrya Pāramitā)

Diligence, vigor, energy, efforts, and hard work are some of the most crucial ingredients in achieving success in any endeavors.

Another one of the shining qualities of Shakyamuni Buddha is diligence. In Chapter 9,  Shakyamuni Buddha narrates his past life during the time of King of Emptiness Buddha. Both he and Ananda concurrently conceived the aspiration for Supreme Perfect Enlightenment. Shakyamuni Buddha, however, attained Buddhahood earlier than Ananda by virtue of his dogged determination, diligence, and perseverance. Ananda, owing to his delight of the Law, chooses to protect and uphold the Buddha’s teachings lifetime after lifetime.

Meanwhile, the Bhagavat, having perceived the thoughts of these bodhisattvas, responded: “O virtuous men! When Ananda and I were at the place of King of Emptiness Buddha, both of us conceived the aspiration to attain Supreme Perfect Enlightenment. Ananda was always delighted in the wide knowledge of the Law while I constantly advanced the practice diligently. Therefore, I have already attained Supreme Perfect Enlightenment while Ananda protects and upholds my Law. Similarly, he will protect the Treasury of the Law of many Buddhas in the future, teaching, transforming, and leading multitudes of bodhisattvas. Such was his original vow and hence this is his prophecy.” (Lotus Sutra 9: 2.2)

#5 – Perfection of Meditation (Dhyāna Pāramitā)

In the Lotus Sutra, two general types of meditation are mentioned: Dhyana and Samadhi.

Dhyana means “concentration” or “focus”. By having clarity and insight, one is able to identify the supreme path of happiness, peace, and freedom. Samadhi means “single-pointed concentration”. This is a type of meditation commonly practiced by innumerable great bodhisattvas. Many different types of Samadhi are mentioned in the Lotus Sutra: the Samadhi of the Law of Lotus, Samadhi of the Sanctuary of Immeasurable Meanings, Samadhi of the Revelation of All Forms etc. In Chapter 24, Bodhisattva Wonderful Music is said to have mastered 16 types of Samadhi.

Bodhisattva Universal Worthy, also known as the Bodhisattva Samanthabadra, is a bodhisattva whose strength is in meditation, vows, and actions. In the closing chapter of ther Lotus sutra – The Sutra of Meditation on Bodhisattva Universal Worthy – the Buddha expounds the methods of meditation, visualization, and repentance practiced by Bodhisattva Universal Worthy for people who wish to quickly attain Supreme Perfect Enlightenment without cutting off from the five desires. This practice is most suitable for people who have a myriad of desires and who are having difficulty disengaging from desires (which include the positive and beneficial desires). Hence, as you shall see, it is no surprise that both Ananda and Bodhisattva Maitreya are the ones who joyfully receive this teaching from the Buddha.

After the Buddha had spoken these words, ten thousand heavenly sons received the Pure Eyes of the Law. Having heard the Buddha’s teaching, many great bodhisattvas, such as Bodhisattva Maitreya and Ananda, accepted and practiced the teaching joyously. (MBUW 9.20)

#6 – Perfection of Wisdom (Prajñā Pāramitā)

Every bodhisattva and Buddha’s disciples have their distinctive strengths, and wisdom is the predominating strength of both Bodhisattva Manjushri and Shariputra.  The following quote specifically states that “with the exception of wisdom” which infers that this very wisdom is the prerogative of the Buddha’s teaching:

“Suppose there are virtuous men and women who were to practice Five Paramitas—the paramita of generosity, the paramita of morality, the paramita of perseverance, the paramita of diligence, and the paramita of meditation, with the exception of the paramita of wisdom—over a period of eighty trillion nayuta kalpas for the goal of Supreme Perfect Enlightenment, the merits they receive will not equal even a hundredth, a thousandth, or a part of hundreds of thousands of millions of billions of the benefits mentioned previously. Indeed, the understanding of this is beyond the expression of mathematical calculations, parables, metaphors, and similes. (Lotus Sutra 17: 2.2)

Origins of the Paramitas

There are three different lists of paramitas in Buddhism. The Ten Paramitas of Theravada Buddhism were gleaned from several sources, including the Jataka Tales. Mahayana Buddhism, on the other hand, took a list of Six Paramitas from several Mahayana Sutras, including the Lotus Sutra and the Large Sutra on the Perfection of Wisdom (Astasahasrika Prajnaparamita).

In the latter text, for example, a disciple asks the Buddha, "How many bases for training are there for those seeking enlightenment?" The Buddha replied, "There are six: generosity, morality, patience, energy, meditation, and wisdom."

Prominent early commentaries on the Six Perfections can be found in Arya Sura's Paramitasamasa (ca. 3rd century CE) and Shantideva's Bodhicaryavatara ("Guide to the Bodhisattva's Way of Life," 8th century CE). Later, Mahayana Buddhists would add four more perfections--skillful means ( upaya), aspiration, spiritual power, and knowledge---to make a list of ten. But the original list of six seems to be more commonly used

Transcendent Bodhisattvas and the Lotus Sutra

Chapter 1

During a gathering at Vulture Peak, Shakyamuni Buddha goes into a state of deep meditative absorption (samadhi), the earth shakes in six ways, and he brings forth a ray of light from the tuft of hair in between his eyebrows (ūrṇākośa) which illuminates thousands of buddha-fields in the east. Maitreya wonders what this means, and the bodhisattva Mañjuśrī states that he has seen this miracle long ago when he was a student of the Buddha Candrasūryapradīpa. He then says that the Buddha is about to expound his ultimate teaching, The White Lotus of the Good Dharma. In fact, Mañjuśrī says this sutra was taught by other Buddhas innumerable times in the past.

Chapter 25: The Universal Gateway Or The Universal Door of Avalokiteśvara Bodhisattva.  

This chapter is devoted to bodhisattva Avalokiteśvara (Skt. “Lord Who Looks Down”, Ch. Guanyin, “Regarder of the Cries of the World”), describing him as a compassionate bodhisattva who hears the cries of sentient beings, and rescues those who call upon his name.

‘Do not have doubts! Always keep in mind the holy and pure Bodhisattva Avalokiteshvara.’ / ‘He is the one in whom you can take refuge in the midst of suffering, agony, death, and calamity.’ (Lotus Sutra 25:2.23)

Everything / Everyone can be/ is Buddha?

A key concept introduced by the Lotus Sūtra is the idea that the Buddha's lifespan is immeasurable and that he is still present in the world. The text states that the Buddha actually achieved Buddhahood innumerable eons ago, but remains in the world to help teach beings the Dharma time and again. The lifespan of the Buddha is said to be incalculable, beyond imagination, "ever enduring, never perishing."[ The biography and apparent death (paranirvana, "final nirvana") of Sakyamuni Buddha (i.e. the Buddha Gautama) are portrayed as an illusory manifestation, a skillful means meant to teach others.

The idea that the physical death of a Buddha is the termination of their life is graphically refuted by the appearance of another Buddha, Prabhūtaratna, who has taught the Lotus countless aeons ago. The Lotus Sūtra indicates that not only can multiple Buddhas exist in the same time and place (which contrasts with earlier Indian views), but that there are countless streams of Buddhas extending throughout all of space and through unquantifiable eons of time. The Lotus Sūtra illustrates a sense of timelessness and the inconceivable, often using large numbers and measurements of space and time.

Jacqueline Stone writes that the Lotus Sūtra affirms the view that the Buddha constant abides in our present world. As the Lotus states in chapter 16, the Buddha remains "constantly dwelling in this Sahā world sphere, preaching the dharma, teaching and converting." According to Stone, the sutra has also been interpreted as promoting the idea that the Buddha's realm (buddhakṣetra) "is in some sense immanent in the present world, although radically different from our ordinary experience of being free from decay, danger and suffering." In this view, which is very influential in Tiantai and Japanese Buddhism, "this world and the pure land are not, ultimately, separate places but are in fact non dual."

According to Gene Reeves, the Lotus Sūtra also teaches that the Buddha has many embodiments and these are the countless bodhisattva disciples. These bodhisattvas choose to remain in the world to save all beings and to keep the teaching alive. For Reeves "the fantastically long life of the Buddha, in other words, is at least partly a function of and dependent on his being embodied in others."

Questions

Questions

1.  What the career of the Bodhisattva

2. Explain the six perfections and the origins of the Paramitas

3. Explain Transcendent Bodhisattvas and the Lotus Sutra 

4. Explain the Lotus Sutra and how everything / Everyone can be/ is Buddha

The ideas of Arthur Basham and the Bodhisattva

Key Ideas in Basham

- bodhisattva is mainly found in Mahayana Buddhism

- The bodhisattva ideal is a higher ideal than the Theravada ideal of the arhat

- superiority in the Mahayana school

- Buddhist evolutionary links with Christianity

- 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

-tantric Buddhism

A Basham develops his evolutionary view that the Bodhisattva doctrine originated in the Theravada idea of the future Buddha Maitreya- once the ideas of more than one Buddha was released it was interpreted to reach the Mahayana conception of multiple Buddhas. A Mahayana idea, consciously going beyond Theravada.  It was influenced by the idea 'Suffering Saviour': Bodhisattvas defined by their suffering on behalf of all sentient beings- historical parallelism, Basham puts this concept down to Christian Nestorianism in India.  The Bodhisattva ideal: "arose in a purely Buddhist framework" (but there is clearly influence from Hinduism and Christianity)  He says Bodhisattva: "immense compassion grips him" "the essential difference between Mahayana and Theravada"

Bodhisattva is mainly found in Mahayana

According to Basham unlike Theravada teaching both monk or layman can become a Bodhisattva. Basham defines a Bodhisattva as a being that compassionately refrains from entering nirvana in order to save others.  The bodhisattva ideal is mainly found in Mahayana Buddhism.

Basham says a person become a Bodhisattva by following the 10 Bumhis. These in turn mean practicing the 6 perfections- generosity, morality, patience, energy, meditation, wisdom

The bodhisattva ideal is a higher ideal than the Theravada ideal of the arhat

Basham says an earthly Bodhisattva is someone who continues to be reborn on earth in contrast to a transcendent Bodhisattva who is beyond this world. The Mahayana point of view on Bodhisattva is that all good Buddhists are Bodhisattva's as a Bodhisattva looks at all beings as though they are victims going to slaughter and makes the vow to help them. 

The main qualities of the Bodhisattva are they are a divine savior, have Immense compassion and devote all their powers to saving suffering mortals.

Superiority in the Mahayana school

Basham explains that according to some Mahayana teachers, the Theravada belief of arhartship is selfish- "But the disc of the sun lights up all India. Similarly, the Bodhisattva when he has gained enlightenment, brings countless beings to nirvana"

According to Basham a private Buddha is "A Buddha on their own" who arises when Buddhist teachings are lost, to give moral teachings but do not bring others to enlightenment.  Shantideva describe the role of the Bodhisattva in terms of a Vajrayanin Monk "I take upon myself the burden of all suffering"  “I must not abandon all beings"

Buddhist evolutionary links with Christianity

Basham says the links between the Bodhisattva ideal and Christianity are that they both share compassionate teachings and have the same interest in suffering. The reasons for the link between Christianity and Mahayana Buddhism are that Christian missionaries were active in Persia very early on. Nestorian Christianity was diffused throughout Asia.

Likens bodhisattva in Mahayana to 'suffering saviour' who lives a lonely life trying to help others (similar to Jesus)

According to Shantideva some of the hindrances to enlightenment are Old age, Disease, Rebirth, Craving. Shantideva pledges a Bodhisattva will go on to "Redeem all the world from the forest of purgatory"

- the lost son parable

Some similarities between the Buddhist and Christian stories of the lost son include both address religious experiences, gradually, the son grows more familiar to the father, only when the father is near death does he reveal himself. The differences between the Buddhist and Christian stories of the lost son are that 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.  In the Buddhist story the son realized once he reached the highest stage if self development that he still remembers his past poverty and remains humble

- good deeds

According to Basham thus the cardinal virtues of Buddhism is Joy.  The Bodhisattva  it suggested in the extract can be overcome sorrow when they make a habit of associating it with a feeling of joy. Basham uses the quotation to suggests Bodhisattva remains compassionate in the face of adversity "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."

- three bodies

Basham notes the 3 bodies of Buddha - Body of essence, Body of bliss and the transformation body as essential to the Mahayana teaching of Trikaya.

-tantric Buddhism

According to Basham Tantric Buddhism is a means to channel the energy of desire and transform the experience of pleasure into a realization of enlightenment.  The origins of Tantric Buddhism he explains as when a King approached Buddha and explained that his responsibilities did not allow him to abandon his people and become a monk. The King asked Buddha "How do I reach enlightenment?" Buddha responded by teaching him Tantric practices that would transform pleasures into transcendent realization.

The ideas of Walpola Rahula and the Bodhisattva

Rahula

- 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

-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

- 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 bodhistava is placed within religious texts

- believes Samyaksambuddha is superior and the other two inferior but not disregarded

Rahula will argue the concept originated in Theravada as the highest spiritual ideal, although unlike Mahayana this isn't something everyone can achieve- only Kings and the Buddha. He rejects the trikaya doctrine as unhelpful and heretical to 'original teaching'

The 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

Rahula believes 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 is an incorrect assumption about the Bodhisattva in Mahayana and Theravada Buddhism .  Rahula claims the correct belief is that both the Theravada and the Mahayana accept the Bodhisattva ideal as the highest.

-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

Rahula says the 3 yanas called- Sravaka, Pratyekabuddha, Bodhisattva. Asanga suggests the 3 yanas found in Mahayana scripture - All 3 yanas are given due consideration in the Mahayana but the state of a sravaka is inferior to that of a Bodhisattva. Yet Rahula cleverly argues that the Mahayana belief that a sravaka is inferior to a Bodhisattva in keeping with Theravada Buddhism is it 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. 

- 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 bodhistava is placed within religious texts

A Sravaka is a disciple of a Buddha. Follows and practices the teaching of the Buddha and then finally attains enlightenment. Their capacity to serve others is limited. A Pratyekabuddha is an Individual Buddha who realizes nirvana alone. No Samyakasambuddha in the world. Not capable of revealing truth to others.  Asangas position on Bodhisattva's and Arahants is when a Bodhisattva finally attains enlightenment he becomes an arahant.

Mahayana suggest a Buddha, a Pratyekabuddha and a Sravoka in regard to their liberation from impurities all 3 are equal. There are no different Nirvana's. Only a Buddha achieves the complete liberation from all the obstructions to the knowable.

The Therevada Tripitaka suggests one may attain the states of Sravaka, Pratyekabuddha and Buddha domain by practicing virtues such as charity, morality, self restraint etc. The 3 states refereed to in Theravada Buddhism are Bodhis.  A Bodhisattva from the Jataka is the story of Sumedha distinctively shows the position a Bodhisattva occupies in the Theravada.

- believes Samyaksambuddha is superior and the other two inferior but not disregarded

The that  evidence supports the idea that Theravada Buddhism do accept the Bodhisattva ideal is the 12 century Myanmar, the Pagan King publicly declared his decision to become a Buddha and not a sravaka.

The idea of Bodhisattva transfer of karmic merit in Theravada and Mahayana

Dana

·         Dana (giving) is the first of the ten paramitas (perfections) and in Theravada is regarded as fundamental to meritorious actions (punnakiriyavatthu) and to benefitting others (sanghavatthu). Dana in particular can help prevent development of one of the Three Poisons – greed.

·         Dana is important because it sanghavatthu encourages detachment and helps to overcome tanha (clinging). It is the sappurisa (good/superior person) who is able to offer dana especially when dana is given with caga (generosity). How a person gives dana is always important – is it done with a good intention, with wisdom and with generosity?

·         Dana always involves the giver gaining kamma for their wholesome act but this should not be the intention behind giving. The purity of the recipient of dana is very important here and can be seen in five categories: (1) the best dana is to an arhat or the monastic Sangha; (2) a monk or nun who is on the arhat path; (3) a Buddhist who has taken the five precepts; (4) people who are not spiritually advanced; (5) the least effective dana is to immoral people.

·         The most common image of dana within the Buddhist community is food offerings to bhikkus/bhikkunis during their morning alms round. The lay sangha can contribute to the monastic sangha in a variety of other ways such as robes, assistance with the upkeep of the vihara, medicines, time in assisting bhikkus/bhikkunis in their tasks and donations of money (however money cannot be given directly to bhikkus/bhikkunis). Dana should also be given to the wider community and charities. The monastic sangha offers dana through supervising rituals and maintaining transmission of the dhamma through study and teaching.

Punya (merit)

Punya (merit) is the concept of the merit gained and accumulated as a result of good/ wholesome deeds, acts, or thoughts. In a sense, it is part of the law of karma in that wholesome acts plant wholesome seeds and unwholesome acts plant unwholesome seeds. In both cases, the seeds will grow into a positive or negative outcome in the person’s current or future lifetime.

• Punya can be gained through punnadhara (streams of merit), which were described by the Buddha. A ‘measureless stream of merit’ is gained by assisting the monastic sangha with robes, alms food, lodging and medicines for the sick. The amount of punya gained depends on the quality of the donor’s motive, the purity of the recipient and the kind/size of the gift.

• The way that merit can be transferred varies in Buddhist schools. A standard practice in Theravada funeral ceremonies is to perform meritorious acts with the sole intention of transferring any punya gained to the deceased. The symbol of water being poured into a bowl and overflowing is used to show that punya can flow to the deceased ensuring them a good/better rebirth.

Merit approached in Theravada

Essentially just good karma, generated through dana, sila and bhavana

Merit only generated if the intention is to help others, can be quasi-transferred if one rejoices in another's merit

Dana: Lay support for the clergy, clergy providing spiritual support

Sila: following codes such as the 5 precepts, 10 for monks

Bhavana: development meditation e.g. Metta Bhavana and Panna Bhavana, or visiting holy places/devotional acts

Merit Transference – In Theravada” the Sangha is seen as a Field of Blessing” where merit can be transferred in a limited way.  The traditional example of the transferring of merit in the commentaries to the Pāli Tipiṭaka is that of King Bimbisāra, who the Buddha encourages to share his merits with his former relatives, reborn as pretas.

Theravada do not believe that there are Transcdentent Bodhisattvas who can give you there merit.

Key quotes

‘He who gives alms, bestows a fourfold blessing: he helps to long life, good appearance, happiness and strength.’ (Anguttara Nikaya)

 ‘The practice of giving is universally recognised as one of the most basic human virtues, a quality that testifies to the depth of one’s humanity and one’s capacity for self-transcendence.’ (Bhikkhu Bodhi)

 ‘To paraphrase a modern Buddhist psychologist, one cannot wisely let go of one’s sense of self until one has developed a wise sense of self. The pursuit of merit is the Buddhist way to develop a wise sense of self.’ (Bhikkhu Bodhi)

Merit (transference) approached in Mahayana

Core idea, merit transfer (parinamana) emphasized

Bodhisattvas have karmic fruitfulness and generated a lot of merit for all, can do so from the heavens (core idea of pure land)

Merit communal as we lack inherent existence, so merit does not 'belong' to anyone

Used medically in zen and vajrayana: religious practices dedicated to the sick and 'merit storehouses' present in Tibet

Gethin describes Mahayana merit transfer- as "extremely widespread and common"

The understanding of punya is more complex in Mahayana. One understanding is that the bodhisattva can transfer merit to the person who is invoking/praying to them and thus help them in this life and in gaining a good/better rebirth. The bodhisattva Avalokitesvara thus transfers merit to all who call on him/her. A similar concept can be found in Pure Land Buddhism with the focus on Amida Buddha providing believers with merit to progress.

Questions

1.  What the idea of dana

2. Explain how merit can be transferred on behave of the dead in theravada?

3. Explain Transcendent Bodhisattvas can transfer merit

Assessment

4 Evaluate the importance of the bodhisattva doctrine for Buddhists in the writings of Arthur Basham and Walpola Rahula.

In your response to this question, you must include how developments in Buddhism have been influenced by one of the following:

• Philosophy of Religion  • Religion and Ethics  • New Testament Studies.  (30)

Key Ideas

The concepts of bodhisattva and arhat an essential feature of Buddhism?

YES  - reaching enlightenment is the Aim of Buddhism, and the only escape from dukkha, this follows the teaching of the Buddha who, when he saw a sick man and realised the truth of dukkha, vowed to find a solution. He also made enlightenment his goal, vowing to meditate until he saw the truth.

NO- most Buddhist are lay Buddhist who don't have enlightenment as their aim. Instead they focus on achieving merit (punya) through good deeds (dana)

Which out of bodhisattva and arhat is the most legitimate interpretation of Buddhism?

ARHAT- follows the teaching of the Buddha. He told his followers he would not be reborn after reaching enlightenment, and ordained others a Bhikkus with the aim of helping them reach enlightenment too. Bodhisattvas are based on the Lotus Sutra which probably was not written by the Buddha himself. The Pali Cannon makes no mention of Bodhisattvas.

BODDHISATVAS- follow the teaching of the Buddha, he was moved by compassion when he saw a sick man and vowed to help end all dukkha. Follows the example of the Lotus Sutra (burning house parable). The Buddha's analogy of the poisoned arrow shows it doesn't make sense to ask if a Buddhist concept is legitimate, only if it helps prevent dukkha.

Mahayana think being an arhat is selfish - Because instead you should choose to be reborn as human to help others reach enlightenment instead of going on to nirvana. Shouldn't choose to go to nirvana until everyone has reached enlightenment and so can achieve full budhahood

Bodhisattva Vow come from (Mahayana)- Comes from Avalokiteshvara in the Lotus Sutra who on enlightenment saw the suffering off all living beings and was moved by compassion, vowing to delay Nirvana until all sentient beings could attain it with him

Theravada say humans uniquely privileged & illustration as The only realm where you can reach enlightenment,  Shangideva's analogy of the turtle who surfaces every 100 years and the chance of his putting his nose through a golden ring on the surface is the same as the chance of being born a human.

Theravada say  enlightenment & nirvana - The ultimate goal of human existence, worth dedicating your life to. Enlightenment is rare and requires complete dedication

Key Quotes

Basham

'The essential difference between Mahayana and Theravada Buddhism is in the doctrine of the Bodhisattva, who, in Mahayana, becomes a divine saviour'  ‘The Mahayana ideal is higher than that of the Theravada. Mahayana teachers claimed that the ideal of the Theravadins-complete loss of personality as perfected beings in Nirvana-was fundamentally selfish and trivial' 'The truly perfected being should devote all his powers to saving suffering mortals.'   'It is by no means impossible that there was some Christian influence on Mahayana Buddhism' 'It is equally possible that the similarities between the concepts of the suffering saviour in Buddhism and Christianity are due to the fact that compassionate minds everywhere tend to think alike.'

Basham on the Trikaya doctrine- "The Buddha had 3 bodies, the body of essence, the body of bliss and the transformation body"   "the body of essence was identified with... the Brahman of the Upanishads" (again parallelism)

A Basham on Mahayana" heritage  a new and great vehicle which would carry many souls to salvation" "fitted... the needs of many simple people better than did the Lesser Vehicle"  "The idea of transference of merit is a special feature of the teaching of the Great Vehicle"

'Consciousness of sorrow and joy comes by habit; so, if whenever sorrow arises we make a habit of associating with it a feeling of joy, consciousness of joy will indeed arise.' (synopting link to Aristotle's Nichomachean Ethics)

Rahula

'There is a wide-spread belief, particularly in the West, that the ideal of the Theravada, which they conveniently identify with Hinayana, is to become an Arahant while that of the Mahayana is to become a Bodhisattva and finally to attain the state of a Buddha. It must bbe categorically stated that this is incorrect.'

'Asanga, the founder of the Yogacara system, in his Magnum Opus, the Yogacara Bhumisastra, devotes two sections to Sravakabhumi and Pratyekabuddha-bhumi to Bodhisattva-bhumi, which shows that all three yanas are given due consideration in the Mahayana'

‘Asanga says that when a Bodhisattva finally attains Enlightenment he becomes an Arahant, a Tathagata.'

"Theravada and the Mahayana unanimously accept the bodhisattva ideal as the highest"

"'Anyone can become a Bodhisattva' which is considered not practical"   "When a Bodhisattva finally attains enlightenment he becomes an arahant"   Bodhisattva: "his capacity for service to others is unlimited"   "A fascinating class of mythical Bodhisattvas"

'There is significant difference between the Theravada and the Mahayana with regard to the Bodhisattva ideal. Thhe Theravada, although it holds the Bodhisattva ideal as the highest and the noblest, does not provide a separate literature devoted to the subject. '

Other

Bhikkhu Bodhi on  Rahula and Theravadin heritage? "the Theravada tradition has absorbed the Bodhisattva ideal into its framework"   "the bodhisattva path is not taught in the earliest strata of Buddhist texts"

Majjhima Nikaya Rahula on Theravadin heritage- - "I alone am a fully enlightened one whose fires are quenched"

Dipavisimya (Theravada) on Theravadin heritage- "Like a great banyan tree, the Theravada is supreme"  "the other sects arose like thorns on the tree"

Keown on Theravadin heritage -"There is no historical evidence that the Theravada school rose until after the Great Schism"