i

Philosophy of
Bodhisattva
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St. Francis of Assisi Seminary College

BOHISATTVA VOW

By

Elias

Guide

Dr.Shaji Nicolas

A Summary of a book as a part of college program in second year of Philosophy.

ST.FRANCIS COLLEGE

Madapurachal, March1/ 2017

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Table of Contents

Chapter I (The Relevance of the Concept of Bodhisattva for Today by

Peter Slater)
1. Introduction 1

2. Bodhisattva Ideal 1

2.1 Present Situation 1

2.2 Meaning of Life 1

2.3 Stories 2

2.4 Facets of Bodhisattva 2

2.5 Present Situation & Bodhisattva’s Relevance 3

2.6 Bodhisattva Maitreya 3

3. Conclusion 4

ChapterII: The Evolution of the Concept of the Bodhisattva by A.L. Basham

1. Introduction 5

2. Bodhisattva Ideal 5

2.1 Theravada Bodhisattva 6

2.1.1 Etymological sense of ‘bodhisattva’ 6

2.2 Evolution of Mahayana Bodhisattva 7

2.3 Transfer of Merit 9

3. Influence 9

4. Conclusion 11
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The Bodhisattva Vow by Geshe Kelsang Gyatso

1. Introduction 12

2. Receiving the Bodhisattva Vow 12

2.1 Taking the refuge vows 13

2.2 Generating Bodhichitta 13

2.3 Maintaining aspiring bodhichitta by means of ritual 13

2.4 Receiving the bodhisattva vows 13

2.5 Maintaining joy and conscientiousness 13

3. The Downfalls of Bodhisattva vows 13

3.1 The eighteen root downfalls 14

4. A method for Purifying Downfalls 15

i) An Introduction to the Practice 15

ii) The visualization 16

iii) The Actual Practice 16

4.1 Purifying non-virtuous actions 16

4.1.1 The Power of reliance 16

4.1.2 The power of the opponent force 16

4.1.3 Power of regret 17

4.1.4 The power of promise 17

4.2 Dedicating Virtue 17

4.3 Conclusion 18
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5. Training in the six perfections 18

5.1 The perfection of Giving 18

5.1.1 Giving Material Things 18

5.1.2 Giving Dharma 19

5.1.3 Giving fearlessness 19

5.2 The Perfection of Moral Discipline 19

5.2.1 The moral discipline of restraint 19

5.2.2 The moral discipline of gathering virtuous Dharmas 20

5.2.3 The moral discipline of benefiting living beings 20

5.3 The Perfection of Patience 20

5.3.1The patience of not retaliating 21

5.3.2 The patience of voluntary suffering 21

5.3.3 The patience of definitely thinking about Dharma 21

5.4 The Perfection of Effort 21

5.5 The Perfection of Mental Stabilization 22

5.6 The Perfections of Wisdom 23

6. Conclusion 24

7. Critical Analysis of Above Readings 24

8. Endnotes 26

Bibliography 27
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1. Introduction

The Relevance of the Bodhisattva concept for today is an article written by Peter Slater.He
brings out an important point how meaning in life is communicated? He has developed
the bodhisattva concept systematically. he beings with a real event, which speak of simplicity
of a sister compare to the path of bodhisattva. He sees something in society that is
individualism(desire for one’s growth), which is not leading to the individual towards other
beings, therefore he asserts that everyone must be developing Buddhist wisdom and
compassion forces within us in order to improve the social prospect. Bodhisattva approach of
saving all beings is really Franciscan and Universal. These stores are parable types, not to be
read on the surface level but rather on depth level. He also brings out an important point that
Buddha is not static figure but rather Buddha is coming towards us and always in flux with
us. Bodhisattva Doctrine contrasts and corrects the present Western Contemporary
philosophy and Religious view of life.

2. Bodhisattva Ideal

Bodhisattva is one who actualized himself to latch onto nirvana but procrastinates in order to
emancipate beings; caught in repressive patterns of behavior. This state is of the removal of I
(ego). As long there exists sufferings, bodhisattva emerge to aid beingsi. This state is of the
removal of I (ego). We are all connected in chain format i.e., when we look at the present
day scenario, it is very evident that each new generation’s needs were met by each new
generation’s active citizens. We are all part of this Bodhisattvanic path.iiThe followers of
Buddha or rolesiiiin times have gathered to lead a life beyond suffering, life free from
ignorance i.e., life is truly ‘Buddhist.’ Buddhist view of family embodies every living thing
in every phase of its existence.

2.1 Present Situation: Every generation is all the time involved in patterns of behavior. The
thought of these behaviors are mostly looked only the negative actions, not on positive
actions. The nature is great, social system is grim.iv Whereas Buddhist sense of wisdom and
joy in all creatures, contrasts the situation through a religious vision i.e., not misery alone but
offers possibility of ‘eventual well-being’vfor all the creatures; it is an evangelical vision.

2.2 Meaning of Life: There lies anonymity in Buddhist termination of suffering in concept of
bodhisattva due to scripts written on legends of bodhisattvas by earlier generations. Scholars
saw fanciness in them. Slater states that “The importance in study of religion, meaning and
 2

value in life are not transmitted through philosophical discussion and abstract deeds but
rather they are transmitted through stories, which are viewed from various perspectives.”vi
They may not be facts but they contain true message. This message goes beyond anything we
can capture in single word.

2.3 Stories: Actually this article contains many stories. They are hagiographical but contain
a message. These are not be read in literal manner, for example, the story in
VimalakîrtiNirdeśasūtraviithis story tells of the purity of Buddha’s domain, where truth is
always heard and understood. Buddha views place as good but it depends upon the viewer.
Right now we are experienceing the heaven but ordinary eyes, we are occupied with
concerns. We see Buddha in context of our lives and kernel of Buddha’s teachings doesn’t
lie in great settings. Some who heard Jesus saw in him the messiah so do some who sang
praise of Buddha, pictured his heavenly rabh.viiiThe core is not go to some heaven but rather
teachings touch our hearts. So therefore Buddhist stories are to enhance our progress to
experience ultimate joy. Buddha teaching depends on the nature of his audience. Stories of
bodhisattva speak to our lives. The tone of these stories is devotional; it focuses on welfare
of others.

2.4 Facets of Bodhisattva: There are four facets i.e., bodhisattva vow to save all suffering
beings, compassion and wisdom of Buddha and the conviction. Buddha is not a static figure
but he is coming towards us in the form of bodhisattva Maitreya.Bodhisattva first vow is to
redeemhumanity from the bondage through the motiveless aid of bodhisattvas. These
bodhisattvas have formed to the resolve to outweigh by their good deeds all the evils which
dress the scales of life’s fortunes for rest of us.ix What the society needs is not discussion on
abstract moral laws but rather actions that save the individual as well as other through an
individual transformed into a bodhisattva.Becoming a bodhisattva is a dynamic process,
based on steadfast commitment. It stress about human conduct, which will transform the
society. The most famous vow of Dharmākara bodhisattva is eighteenth one “vowed not to
become Buddha until his becoming leads to cosmic joy” Therefore every human has some
hope in life, we need to just share in Buddha’s glorious illumination. We need to channel our
passions. We have in us Buddha’s nature and it is working, it acts on bodhisattva vow.
Through channeling of our passions we will be able to love every being. It promotes mutual
interest of all species. Bodhisattva possesses the double endowment of “prajnā and mahā-
Karuṇā”.xThe former is an intellectual virtue and the latter is an emotional virtue. These are
active forces. These are grounds for hope in changing world. Avalokiteśvaraxi appears in
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female form. Her compassion arises due to the fact that she shares our experience of live. A
story of her being raped in Buddhist monastery reveals her undeserved fate and heaven grants
a post of goodness and becomes Kuna Shih Yin, Hearer of the cries of the world. In other
version she seems to be identified with Princess Miao Shan.xii In this particular version she is
helped by Amitābha to become bodhisattva. This story tells that she does not rest in
otherworldly bliss but constantly appears to all who call for help. The books read by Kuan
Yin taught her the ultimate emptiness of all things. Here we touch the doctrine of “No-self”
at the heart of Buddhist concept of wisdom. Most of are attached to our ego. Buddhist view
that BODHISATTVA of wisdom emphasizes ultimately reliable in all that we see or touch is
“No thing.”(Pure Nihilism) In the world, we experience pleasure and good deeds. Even
Buddha being a bodhisattva did good deed, but all these are bracketed by a question “are
these permanent, absolute?”The paradox is that Buddha story is that though he attained ‘No
self” state but still in it he had compassion for all beings. In other words, anything that is
renounced is found. The Secret of Buddhist wisdom and compassion is that bliss is attained in
moving realm. It is release aspiration to permanence, includes the final aspiration to become a
Buddha, then ultimate truth is known. Bodhisattva shows the realistic basis for love and
relationship. Gautama’s renunciation of luxury life is also example of Buddhist concept of
wisdom and compassion.

2.5 Present Situation & Bodhisattva’s Relevance: Slater writes Jewish and Christian
teaching gave importance to individual in the eyes of god and Contemporary Western
Philosophy has focused on individual. Though this has led to some human rights
development but individual worth has not led to outpouring of wisdom and compassion.
Marxist claim “Individuality as a sign of increasing alienation.”xiii Martin Buber’s I and thou
and Freud’ The Ego and Id, gave rise to Adolf Hitler? Buber is totalitarian whereas Freud
individualistic. Buddhist contrasts totalitarianism and individualism through its approach of
wisdom and compassion. Western religious approached life as struggle between morals.
Buddhist gives importance to element of character. With these points we analyze that
Buddhist concerning wisdom and compassion as corrective to present Contemporary Western
Philosophy and Western Religious view of life.

2.6 Bodhisattva Maitreya: According to Buddhist tradition, when suffering becomes

unbearable, all hope is lost. Maitreya is a bodhisattva who will appear on Earth in the future,
achieve complete enlightenment, and teach the pure dharma. According to scriptures,
Maitreya will be a successor to the present Buddha, Gautama Buddha. We actually do not
 4

know the end of world, the purpose of stories of bodhisattva is to hold on to life and enlarge
our expectations for future. Religious believe that there is an end but we have an assurance
lying in the continuity of character between transfiguring presence strengthens the now and
future Buddha who confirms our final freedom. So do the expectations of Maitreya
characterized by wisdom and compassion. Enlightenment dispels the identity as well
delusions of the ultimate. Buddhists are in harmony with bodhisattva continuing aspiration to
help suffering. Traditions are not for the past sake but they enhance the future as well. This
is what Maitreya symbolizes in Buddhism. For instance, Jews saying to each other, “next
year in Jerusalem” so in other words reminding each other of future keeps fresh vision of an
end.(This particular example is given in the book, and I find it clumsy)

3. Conclusion: Thus, the figure of Bodhisattva extends through all our existence. The stories
of bodhisattva are inspiring as well as enjoyable. We have seen the great forces of
bodhisattvas i.e., Mañjuśrī Bodhisattva and Avalokiteśvara Bodhisattva. At the end we saw
Maitreya, who is hope for humanity. All these represent wisdom, compassion and hope and
their stories are relevant. The acts and steps of Bodhisattva are very much relevant to this
egocentricity of the world. These bodhisattva concerns include all beings.

Comment: His article name is Relevance of Bodhisattva concept for today but very few
issues of the society he related to Bodhisattva concept and he gave explanation above
bodhisattva more. I saw him giving only few relevancies of Today.
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Chapter II: The Evolution of the Concept of the Bodhisattva by A.L.

Basham
1. Introduction
The evolution of the concept of the Bodhisattva is an article is written by A.L. Basham. I
have taken a lot of time to read this particular article yet I am not satisfied with the reading of
this article. I read this because he gives lot of details, to understand those details we need to
know the context of those times; otherwise it is difficult to understand. He brings out the
development of Bodhisattva ideal and vow accompanying it. He concentrates on the two
important sects of Buddhism that is Theravada and Mahayana sect. Each sect differ its
understanding of Bodhisattva as well as its evolution. For the Theravada the evolution of
Bodhisattva is looked back to life the Buddha himself. They are purely considered of
Buddhist oriented. Theravada way of understanding of Bodhisattva is more of personal.
Whereas the Mahayana understanding of Bodhisattva evolution derived from the belief in
future Buddhas. Once the future Buddhas is accepted there opened a door for the faith in
bodhisattva. He also draws origin of bodhisattvas based on the inscription that are found in
north and south regions. But still it is a dilemma where it exactly originated. Bodhisattva
doctrine was in full force by 1st century of Christian era. The author(Basham) also points out
the other influences that made a way for the doctrine of Bodhisattva especially the Iranian
religion; Zoroastrianism and roles of other religions. We cannot totally reduce the doctrine of
Bodhisattva to influence of other religion but they play a role. Yet it holds its own
peculiarities.
2. Bodhisattva Ideal
Bodhisattva is a being who reached high level of spiritual & supernatural power and is close
to prajnā. Hermeneutics of the Bodhisattva is dissimilar from sects of Buddhism i.e.,
Mahāyāna&Hīnayāna. In Mahāyāna, Bodhisattva can reach highest wisdom but
procrastinates to help the suffering beings. In Hīnayāna, he aims at prajnā directly.
Theravada view bodhisattva as historical figure. Literally term ‘Bodhisattva’ can be traced
back to lives of SiddhatthaGotama found in Jātaka book. Whereas Mahāyāna believes
heavens are filled with innumerable bodhisattvas, who are source of help to suffering beings.
Theravāda System is adjacent to sort of Buddhism taught by Aśoka. Traces of primitive
Buddhism found in Pāli text than those in Sanskrit text, but this does exclude translations of
scripture into other sects but rather implies more importance to the origin. Pāli bodhisattva is
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earlier than of Mahāyāna. Theravada Bodhisattva is influenced by popular theistic and

salvific ideas, and then developed into Bodhisattva of Mahāyāna. The core of Bodhisattva
must be dealt with the vow, where he begins his life according toMahāyāna sect. The vow
of Bodhisattva is the base of Mahāyāna ethics and it has innumerable effects, especially with
regard to altruism. In Mahāyāna, believers are encouraged to make a static vow to become a
bodhisattva himself. Mahāyānatexts give various versions of Bodhisattva. On the other hand
they also criticize Hīnayānists, for being egotistic or higher form of selfishness. But they
were not aware that Hīnayānists, in order to become arhat they have to perform tremendous
self-sacrifice for good of the other, can be found in Jātaka.

2.1 Theravada Bodhisattva: The term ‘Bodhisattva’ doesn’t appear any other texts of other
religions expect in Buddhism. Pāli text contains tremendous information on Bodhisattva.
For instance in the kathāvatthu of the Abhidhamma Piṭaka “Bodhisattva is equipped with
symbolism and an incipient theology.”xiv
2.1.1 Etymological Sense ‘Bodhisattva’: Pāli understanding of bodhisattva means “a being
whose essence is enlightenment.’ Bodhisattva according to Theravada usage ‘bodhisattva’
has not yet achieved full enlightenment. The word sattva means very essence and Bodhi
means perfect enlightenment. Whereas Pāli represented something other than sattva.
Another Sanskrit term is sakta which means ‘attached to, devoted to’ which meant as “one
who is intent on enlightenment.” An etymological sense is given by Har Dayal, Pali satta
related to Vedic satvan, which means “warrior, hero” and Bodhi is Mind. His interpretation
is based on Tibetan equivalent of Bodhisattva. In Jātaka book of the Khuddaka Nikaya, the
term ‘Bodhisattva’ appears at least once in 547 stories. With the stories in Jātakas, doctrine
of Bodhisattva became important. By 100B.C Theravada concept of Bodhisattva is
developed. Vinaya Pițaka consists of stories and it includes all ever India’s rich folk-lore.
These stories reveal that monks should not enter village to participate in story-telling. But
the message is not to enter village in improper times, we should negate story-telling because
Buddha himself taught through stories, this ban was possible only by attributing stories only
to omniscient. The rules of Vinaya Pițaka made by master himself. Many of them developed
a monastic system of life. The rule for not telling stories is an early one. The main point of
this system is wanted an austere system of self-discipline to grow in intellectual so therefore
they had less contact with people. Buddha in previousbirths had performed deeds of altruism
and wisdom. All the stories of Jātakaswere compiled on existing stories and for the devised
purpose. Thus we can see that doctrine of bodhisattva in Theravada literature; it is more of
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internal development of early Buddhism. Bharhut evidence shows that jātakas stories were
popular by 100B.C and Bodhisattva Doctrine was accepted by this time. Even it can traced to
third centaury B.C based on inscriptions of Aśoka. Even the place which Aśoka visited is
revered by Buddhists as that of earlier Buddha. From Aśoka inscriptions it is evident that he
did not stress on basic Buddhist teachings i.e., four noble truths, Eightfold Path, Chain of
Dependent causation but he mentioned of Complete Enlightenment (sambodhi). The stories
of Bodhisattva were told much before Asoka and some of them are uttered by Buddha
himself given in Sutta Piṭaka and later added in Jātakas. Therefore we can say that some of
the Jātakas are quite ancient. Mahāyāna&Hīnayāna see the chain of life leading up to
Gautama as ascetic that is Sumedha takes a long time. The development of Bodhisattva ideal
is found in Asoka’s Eighth Rock Edict:

In the past kings set out(nikkhamisu) on pleasure trips (viharayatta)….but when king
DevanampiyaPiyadassi had been anointed ten years he set out for Saṃbodhi.xv
This particular passage has been discussed a lot over times. Many times people were making
pleasure trips. Asoka trip to Saṃbodhi is interpreted in two ways, one as pilgrimage to Bodhi
tree at Gaya and the other as resolved to attain full enlightenment. The later one is rejected.
Basham focuses on the interpretations of the word Saṃbodhism. Bloch and Girnar explain
about Saṃ bodhism. In ‘ayayasambodhim’, the Sanskrit root ‘ya’ mean ‘go’ and it is also
linked with ‘Niṣkram’ mean ‘depart, set out’. From original texts, it is believed that Asoka
employed a verb based on Niṣkram in relation to Saṃ bodhi. The Buddhist root usage is
“Māhabiniṣkramaṇa” which means ‘Great Going Forth’ of Gautama in search of Sambodhi.
When Asoka told that he set out for Saṃ bodhi that means he did not reach it but in a process,
probably it is spiritual journey. The distance from Patna to Bodh Gaya is not an issue
because it does not take a long time. Now we have two interpretations of Asoka’s trip to
Saṃbodhi. One is that of Spiritual journey to attain full enlightenment, which is rejected by
Bloch from Chronological point of view. The aim of Asoka’s resolve is not Nirvāṇa but
Saṃbodhi or enlightenment. Here their lies similarity of Mahāyāna Bodhisattva, who didn’t
strive for directly Nirvāṇa but Saṃ bodhi to help the beings.

2.2 The Evolution of the Mahāyāna Bodhisattva

Mahāyāna doctrine of Bodhisattva is derived from belief in future Buddhas. The account of
future Buddha Metteyya occurs in Cakkavatti-sīhanāda Sutta. The reference to Metteyya
occurs in the prophecy made by Buddha himself after description of the brutalization of life
 8

from the death of king Daļhanemi onwords. The future Metteyya Buddha is a hope for the
humanity due to apocalyptic description of the future horrors. This future Buddha was
believed in around 200 B.C. or earlier, soon after Asoka’s death. By 250 B.C belief in future
Buddhas existed. This accepted of future Buddhas, i.e., Metteyya became a open window
for faith in Bodhisattvas in the contemporary world. Bodhisattva stories in Jataka divided by
long residence in heavens. The future Buddha is not somewhere but he is in existence now.
The Mahayanist evolution of Bodhisattva is deduced from Theravada Buddhology. The
latest belief in Bodhisattva and worship begun because of mightiness of images and
appearance found in Gandhara and Mathura. These images show the cult of Bodhisattvas
existed in something like finished Mahayana sense in Western India fairly early in Christian
era. By 1stceneturay Bodhisattva were believed as well as worshiped based on the inscription
of the Taxilasiver scroll. Three images from Sarnath consists inscriptions referring to Bala
Bodhisattva and it is also found in sravasti and kosambi based on installed inscription by
learned nun Buddhamitra. The bala bodhisattva might have existed in the 3 rd year of
kaniska’s time. Monk bala and Buddhamitra collected money and made inscriptions of these
bodhisattvas and transferred them to various palaces. She is remembered because she dated
inscriptions on images of bodhisattvas and the Buddha that she erected in three cities near
the Ganges River. It is believed that images erected by bala and those that followed were that
what they claimed to be images of bodhisattvas. But bodhisattva is first Siddhartha
Gautama up to the time of his enlightenment and these images do not say anything about the
period of heavenly bodhisattvas.

Latest date of belief in bodhisattvas can be found in Sukhāvatīvyūha sutra. Here described
bodhisattvas coming from various parts of the world to wait on Amitbha Buddha. These
bodhisattva outshine arhats, and among shining bodhisattva two of them out stand i.e.,
Avalokitesvara and Mahasthamaprata. Before this text composed, there existed Mahayana
mythology as well as belief in bodhisattvas. Chapter 24 of Saddharmapundarika Sutra
exposes the saving power of Avalokitesvara. Avalokitesvara takes various forms of Buddhas
to teach the law effectively. By this time form of Buddhism emerged and Avalokitesvara
transcended even the Amitabh in splendor and efficiency. Many scholars of Japan and other
believe philosophical doctrine of Sunyata is the essence of Mahayana Buddhism. But amidst
all these prevailing thoughts the doctrine of Bodhisattva became an intense faith for the
people. New mythology of heavenly Buddhas and bodhisattva shifted the aim of becoming
an arhat to bodhisattva, where we can share our merit to the other. Every man and woman
 9

shout strive to follow in their footsteps. Bodhisattva not only helps but also he guides in
particular and grants punya to welfare of others.

2.3 Transfer of Merit

The transfer of merit is very paradoxical but the various texts of Buddhism say it is possible
but whereas Theravada merit or karma can’t be given to anyone. From inscriptions of Asoka
it is very much evident that transfer of merit is possible. Even the remains of Buddha
preserved for the good of beings. This particular act of the transfer of merit is very evident
from the stories of Buddha’s or as well stories in time. Transfer of merit is often mentioned
in the inscriptions. This transfer of merit is also understood as puja. In the year 136, Bahalia
though being an arhat, yet he is interest in becoming Bodhisattva. He wants nirvana of the
arhat yet he can transfer some of the merit to kusana king. Transfer of Merit is more than a
praise or admiration. With monk Bala this has been replace with ‘for welfare of all beings.’

Mathura image of Buddha in 14 year of Kaniska, Buddha is applied to the terms like
prajapati and also Nirmanakay, which involves belief in transfer of merit. Mathura
inscription also brings out the element of feeding, helping etc. In the year 250 A.D an
inscprition of royal lady describes the coming together of Hinayanistic view of Bodhisattva
as well as Mahayanistic view of Bodhisattvas. Through her simple act of merit, she is also
helping her desire as well helping the other. By 1stcentuary the doctrine of transfer of merit
is very much noticed. In Buddhism, transfer of merit is seen as a better alternative than
mourning. It is through Buddhism that the transfer of merit becomes so popular. Even the
origin of Bodhisattvas, transfer of merit and Mahayana Buddhism are from northern part of
India and some say that it originated in south India. The mythology of Mahayana is the
ground for Mahayana philosophy.

3. Influence

However, overtimes, Buddhism has the influenced society very much. It is very doubtful
whether Buddhism borrowed its spirituality or Christianity borrowed its spirituality from
Buddhism. But Most of the similarities of Christianity and Buddhism related to Sanskrit texts
of Buddhism. For instance, prodigal son in St.Luke and Saddharma-Pundarika. Every
religion holds its own differences and indifferences. The similarities are because of influence
of Buddhism as well as thinking patter and common source. There exist similarities between
Buddhism vs Judaism as well as Zoroastrianism. Zoroastrianism is the probable inspiration
 10

for the rise of mythology of Mahayana Buddhism. Even the faith in heavenly bodhisattva is
traced to Zoroastrianism. We do not know exactly which originated from which but what is
certain is that stratum of Zoroastrianism are written before Cyrus. It is believed that
primitive Zoroastrianism became ground for popular Buddhism of Christian times. For
instance Avalokitesvara and Mahasthamaprapta of great bodhisattvas are related to amesha
spentas. Zoroastrianism is concerned with the earth, reality of people. Zoroastrianism is
concerned with the reality and it is more practical and immediate but whereas Buddhism is
concerned with suffering, it is more metaphysical. This positive aspect of Zoroastrianism is
again reborn in the form of Bodhisattvas as depicted in Mahayana school. Even in the texts
of Buddhism as well as Yast section of Avesta, presents us a being (Shraosha) that helps all
beings at all times. Another feature of Zoroastrianism is the choice and personal decision
made in the light of Athura Mazda. Once this right choice is made, the previous sins are
sanctified. Beliefs in bodhisattvas as well as future Buddha might have influenced by the
Iranians. History clearly tells us that during the period of Saka and Kusana and Buddha time
itself some of the parts of our country are dominated by Iran and discovered the even some
the practices of Zoroastrianism being done. The influence of Iranian can be traced from the
inscriptions on the rocks, which are learnt from Iranian masons and Craftsmen. The
interpretation of Asoka go to sambodhi might have an influence of the ideas of Iran. There
is an influence of Iran in the doctrine of Bodhisattva.

There is another factor that played a role in development of Bodhisattva doctrine i.e.
Hindu theism. There exist similarities between SvetasvataraUpanisad and Bhagavad Gita.
Message in both texts is devotion to personal God. The doctrine of bodhisattvas and future
Buddha;Amitabha were response to rise of Hindu devotional theism. This is discovered
based on inscription of the Besnagar column. We can’t reduce the news methods in
Buddhism totally as influence of Hinduism or Zoroastrianism. It is shown earlier the doctrine
of Bodhisattva can be deduced from Theravada Buddhism. However, even Mahāyāna
Buddhism holds its own peculiarity, its core can be summarized in a simple sentence that is
Buddham saranam gacchami, which means Buddhism exists as person and continues to help
beings. From 200B.C to A.D. 200, this period was progression of the seeds of Mahayana
Buddhism. Even the remains of Bharhut and Sanchi speak of the growth of Buddhism. This
was the period of cultural progress. During the 3 century B.C many of places in India are
occupied with invades and they are under threat. In Mahabharata tells the misery that is
going to come and discourse in family, insecurity of life. In this situation only heretic
 11

religions flourished, who say people to worship dead bones.xviThe author of this passage
predicted that the end of world is near. This particular passage describes every aspect of
human misery. During this period of melancholy people needed help because they want to be
saved from this danger. They found guidance in Hinduism through God krisna and visnu,
who could save them from the cycle of karma and in Buddhism they found heavenly
bodhisattvas and Future Buddha; Maitreya. It is not a duty of historian to find out whether
these things are ethical or not. Faith in bodhisattvas was part of history, for certain we do not
know whether they existed or not. Basham met a Japanese Buddhists, according to them,
bodhisattvas did not exist but they are just creation cleaver monks to comfort people. If we
look from another perspective, though at present people do not believe in supernatural things.
Though these bodhisattvas do not exist as objective beings but at least they exist as concepts
in the minds of people like that of Santa Claus. The Basham also possesses some the
rhetorical questions. Whatever may the questions, based on the history, there was need for
bodhisattvas for people. Though these may be supernatural but yet world needs supernatural
power, love as well as people who can sustain their life. In other words the bodhisattva ideal
is alive in society.

4. Conclusion

Basham answers many of the questions raised by people on the bodhisattva ideal. But the
doctrines of Bodhisattva still a mystery because it is too high to imagine. Basham describes
clearly the evolution of bodhisattva from the perspective of two sects of Buddhism.
Theravada Buddhism limits the ideal of Bodhisattva to life of Gautama Buddha. Whereas the
Mahayana evolution of Bodhisattva though deduced from Theravada but still yet it has its
own peculiarity that is the belief in future Buddha, which became a foundation for the faith in
Bodhisattvas. As well as various other inscriptions speak of the evolution of the bodhisattva
especially inscription that are found in Mathura and Gandhra. There is also influence of
Persian religion i.e., Zoroastrianism. Not only Zoroastrianism but also theism of Hinduism
also play a role in the development of Mahayana Buddhism.
 12

The Bodhisattva Vow By Geshe Kelsang Gyatso

1. Introduction

This whole book focuses on the vow of Bodhisattva in Mahayanistic perspective.

Bodhisattva is name given to anyone who generates great compassion and promises to attain
Buddhahood for the sake of sentient beings. For everyone it is possible to become
bodhisattva by training in Mahayana teachings. Bodhisattva moral discipline is higher
disciple through which he attains greater happiness. Moral discipline is to abandon non-
virtuous actions. Moral discipline is very important in Buddhist countries because breaking
of this leads us to unhappiness to the lives to come. It is through this practice that we are
born again as human. We practice moral discipline for full enlightenment for the sake of all
living beings. Moral discipline is greater. There are three types of moral disciplines; one is
Pratimoksha moral discipline, bodhisattva moral discipline and Tantric moral discipline. In
this particular book, we concentrate on Bodhisattva Moral discipline i.ebodhichitta. Just as
there are three types of moral disciple so in the same three types of vows are there to live the
particular moral discipline. Pratimokas vow is motivated by personal liberation. Whereas
Bodhisattva way of life is motivated motiveless altruism. To know about bodhisattva vows,
we need to study the Akashagarbha Sutra and Compendium of Trainings. Those who have
taken this vow must know about downfalls and process of purification of these downfalls and
the process to complete the practice of Bodhisattva vows. There are four causesthat
degenerate these vowsxvii. These are; not knowing what the downfalls are, lack of respect for
Buddha’s instructions, strong delusions, and non-conscientiousness. GesheKelsanGyatso
explains explicitly the practices of Bodhisattva in Mahayanistic sense. He primarily gives
importance to every stage that helps to live up the way of Bodhisattva and especially he
stresses the practices of six perfections, which are the core of the vow of Bodhisattva.

2. Receiving the Bodhisattva Vow

To attain Buddhahood in Mahayana, first we must generate bodhichitta, which is called

‘aspiring bodhichitta’ and then we move to life of Bodhisattva by making vows. After taking
vows, bodhichitta transforms into engaging bodhichitta, in which we involve in the practices
that lead to Buddhahood. Vows of Bodhisattva are received through a spiritual person. Then
it is up to us to put in action. While doing this, we repeat three times the promise to keep
 13

moral discipline and practice of six perfections. The method of receiving and maintaining this
vow has five parts.

2.1 Taking the refuge vows: By taking the refuge vow we commit ourselves to freedom. We
become Buddhist. We form a foundation for commitment of other vows and promise to go
for refuge to three Jewels.

2.2 Generating Bodhichitta: There are benefits of bodhichitta. They are; we enter into
Mahayana and become children of Buddhas, worthy to receive offerings from humans and
destroy the negativities...etc by contemplating on these we promise to attain Buddhahood.

2.3 Maintaining aspiring bodhichitta by means of ritual: To stop bodhichitta from

degenerating, we make a promise three times that at cost of my life, I will attain
enlightenment……to do this we follow precepts of aspiring bodhichitta.

2.4 Receiving the bodhisattva vows: To fulfill aims of bodhichitta, we need to engage in the
practice of six perfections and avoid downfalls, keep in mind this, we receive bodhisattva
vows.

2.5 Maintaining joy and conscientiousness: through practice of bodhisattva vows, we

generate and maintain joy and conscientiousness. During every stage of attaining
Buddhahood they recite a prayer.

3. The Downfalls of Bodhisattva vowsxviii

During the practice of bodhisattva vows, downfalls of bodhisattva vows are obstacles on the
way. While keeping the vows of bodhisattva we need to avoid these downfalls. These
practices are i) An explanation of the downfalls of the Bodhisattva vows ii) A method for
purifying downfalls iii) The actual trainings of a Bodhisattva. These instructions of
downfalls must lead oneself to conduct his life of bodhisattva. There are forty six secondary
downfalls, we committing these we damage bodhisattva vows.

1. Not making offerings to the Three Jewels every day.

2. Indulging in worldly pleasures out of attachment.
3. Being disrespectful to those who received the bodhisattva vows before us.
4. Not replying to others
5. Not accepting invitations
6. Not accepting gifts
7. Not giving Dharma to those who desire it
 14

8. Forsaking those who have broken their moral discipline

9. Not acting in ways that cause others to generate faith
10. Doing little to benefit others
11. Not believing that bodhisattvas compassion ensures that all their actions are pure
12. Acquiring wealth or fame through wrong livelihood
13. Indulging in frivolity
14. Claiming that bodhisattvas need not abandon samsara
15. Not avoiding a bad reputation
16. Not helping others to avoid negativity
17. Retaliating to harm or abuse
18. Not apologizing when we have the opportunity
19 Not accepting others apologies
20. Making no effort to control our anger
21. Gathering a circle of followers out of desire for profit
22. Not trying to overcome laziness
23. Indulging in senseless conversation out of attachment
24. Neglecting to train in mental stabilization
25. Not overcoming obstacles to mental stabilization
26. Being preoccupied with the taste of mental stabilization
27. Abandoning the Hīnayāna
28. Studying the Hīnayāna to the detriment of our Mahayana practice
29. studying non- Dharma subjects without a good reason
30. Becoming engrossed in non-Dharma subjects for their own sake
31. Criticizing other Mahayana traditions.
32. Praising our self and scorning others.
33. Making no effort to study Dharma
34. Preferring to rely upon books rather than upon our Spiritual Guide
35. Not going to the assistance of those in need
36. Neglecting to take care of the sick
37. Not helping others to overcome their bad habits
39. Not returning help to those who benefit us
40. Not relieving the distress of others
41. Not giving to those who seek charity
42. Not taking special care of disciples
43. Not acting in accordance with the inclinations of others.
44. Not praising the good qualities of others
45. Not doing wrathful actions when appropriate
46. Not using miracle powers threatening actions, and so forth.

3.1The eighteen root downfallsxix

Root downfalls are serious. By committing these root downfalls we break the Bodhisattva
vows. They are;
 15

1. Praising ourself and scorning others

2. Not giving wealth or Dharma
3. Not accepting others apologies
4. Abandoning the Mahayana
5. Stealing the property of the three jewels
6. Abandoning Dharma
7. Taking away saffron robes
8. Committing the five heinous actions
9. Holding wrong views
10. Destroying laces such as towns
11. Explaining emptiness to those who are likely to misunderstand
12. Causing others to abandon the Mahayana
13. Causing others to abandon the Pratimoksha
14. Belittling the Hīnayāna
15. Speaking falsely about profound emptiness
16. Accepting property that has been stolen from the three jewels
17. Making bad rules
18. Giving up bodhichitta

To incur root down fall includes four factors, i) not regarding the action as wrong ii) Not
wishing to abstain from the action in the future iii) Rejoicing in the action vi) having no
sense of shame or consideration . To avoid these downfalls we must know what they are.
We must gradually progress in the promising to keep vows, at time we cannot keep all the
promises but gradually. We should know the process to purify our downfalls.

4. A method for Purifying Downfalls

Due to downfalls in life, we suffer a lot in cycle of karma. To purify our downfalls,
Akashagharba Sutra says to generate strong regret. Shantideva tells to recite Three Heapsxx
for Purification of Downfalls. This Sutra requires an explanation. i) An introduction to the
practice ii) The visualization iii) The actual practice.

i) An Introduction to The Practice: Three Heaps is also known as Sutra of the three
Superior Heaps because it contains collections of virtue; prostration, purification, and
dedication. In this practice, we try to purify ourselves from downfalls by reciting their
names. Almost thirty-five Buddhas of this sutra have power to purify our downfalls. All
beings can commit downfalls but only man can get purified. By purifying our downfalls, we
can attain future happiness. We must engage in this practice to purify. We think that there is
no sense in saying names of Buddhas, beholding Buddhas body and mind. But there have
been many stories that speak to us till this day of the importance of reciting names as well as
 16

beholding his body. For instance, a massager resided in a temple, where he happened to see
Buddha Kashyapa painting, and he developed great faith and yearned to see actual Buddha.
We do not see Pure Buddhas& Bodhisattvas because mind is filled with negative things.

ii) The visualization: In this we visualize Buddha Shakyamuni as someone who is glorious,
this alone symbolizes the power of purification and all the things that Buddha’s wears are
having tremendous explanation and in front of him there are thirty four Buddhas sitting.
Each one is represented as something. Though we can’t visualize each Buddha’s greatness
but essential thing is to have deep faith in we should know beauty of each namewell as
features of each Buddha.

iii) The Actual Practice: Actual Practice is explained in three parts, i.e.,

4.1 Purifying non-virtuous actions: Non-virtuous actions of ours are contained in killing,
stealing, sexual misconduct, lying, divisive speech, hurtful speech, idle gossip, covetousness,
malice, and holding wrong views. We can’t change the negative action, but we can remove
potentiality of such an action. It has four potentials i.e., ripened effect, environmental effect,
effect that is experience similar to cause, effect that is a tendency similar to cause. To purify
these Buddha gives four opponent powers in this sutra. The power of reliance purifies
environmental effect and controls negative karma. The second power of opponent force
purifies ripened effect and functions as direct opponent of negative karma. Power of regret
purifies the effect i.e. an experience similar to cause and stops the increase of negative karma.
Lastly power of promise purifies effect i.e. tendency similar to cause and prevents in
repetition of action. Purifying our negative karma depends on how we use these powers.
Sincerely going for refuge without any intention helps us purify our actions. The application
of these powers will be explained in the following.

4.1.1 The Power of reliance: By focus on visualization of 35

Buddhas and having deep faith in them and they must essence of all Buddha Jewels. With
this zeal, we recite lines from Three Heaps. While reciting, we must be aware of goal of
bodhichitta.

4.1.2 The power of the opponent force: As we learned to go for

refuge, now we make physical prostration of three types while reciting name of bodhisattva.
Prostrations are powerful; they purify our karma, and increase our merit and happiness. The
limit of making prostration is up to us but if we stop in between, next time when we begin we
 17

to continue from where we stopped. Even Buddha’s names have tremendous meaning. Now
we shall concentrate on the meaning of Shakyamuni’s name. The meaning of ‘Tathagata’
means mind thatisgoing into or completely mixed with emptiness, therefore Tathagatameans
Buddha attained wisdom truth body and ‘Foe destroyear’ means he overcame all obstacles of
life. By contemplating these names, we come to know the good qualities of Buddha and they
will inspire us.

4.1.3 Power of regret: After the prostrations, we must feel

regret for the negative actions, we have done. After feeling regret, we must confess ourselves
to the Thirty-five Buddha’s The Thirty- five Buddhas are in the space in front of us
surrounded by all the Buddha’s and Bodhisattvas of the ten direction and we ask them to give
their attention and witness to our confession. I have done negative actions in many ways, and
I commanded them to do and when it is being done I have rejoiced. The things which are
offered or belongs to Dharma community pure and stealing from Dharma centre is extremely
heavy negative karma and it put the person in to hell. There are five unbounded heinous
actions in Sangha community they are killing ones father, mother, a Foe Destroyer,
maliciously wounding Buddha and causing schism within the Sangha. If we acknowledge our
sins after committing, we can purify our actions with reciting Sutra. Through this act, we
firmly believe that all our negative karma created since time has been purified. Buddha’s
know the entire past, present and the future and everything in particular because they are
aware of good and bad actions we have done in this and previous lives.

4.1.4 The power of promise: We need to purify our negative actions

otherwise it will be difficult. We should not take this method as ridiculous and continue to
perform negative actions. If we do so, then we are foolish and do not know what is
purification at all. We must make promise to avoid from negative actions for a week, and
then we must gradually make these promises to Buddhas and Spiritual Guide.

4.2 Dedicating Virtue: As of all in this the author gives commentary on various texts of
virtuous actions being dedicated. He tries to explain the importance of dedication of virtues
in this sutra. When we dedicate ourselves for anything, our practices will definitely produce
great and powerful results. There are three types of virtues mentioned here, giving and moral
discipline, are self- explanatory. Third one is actions conductive to great liberation. Patience,
effort, mental stabilization and wisdom are the means of attainingliberation of Buddhahood.
The benefits of the dedication are simply self-giving. The result of the dedication is infinite.
 18

4.3 Conclusion: We recite this sutra with a prayerxxi as well. Confession purifies negative
karma and the author explains this prayer detail and virtues of this prayer dedicated to
attainment of holy, exalted wisdom of Buddha. The last lines of this sutraxxii teach refuge in
the Buddhas of three times and meaning of these lines is that of three heaps-prostration,
purification and dedication. The best way to purify negative actions is through practice of
the sutra of the three superior heaps and practice of the twenty-one meditations explained in
the Meditation Handbook and with these two ways, we can safeguard the life of Bodhisattva.

5. Training in the six perfections

One of the actual trainings of the Bodhisattva is living up to the Bodhisattva vows. There are
six practices through which a man can reach enlightenment. They are the perfections of
giving, moral discipline, patience, effort, mental stabilization, and wisdom.

5.1 The perfection of Giving: Three types of Giving: 1) Giving material things; 2) Giving
Dharma; 3) Giving fearlessness.

5.1.1 Giving Material Things: The main point to remember, for the practice of
giving, is the disadvantages of miserliness and the benefits of giving. When we are storing
everything for ourselves we become slaves to them; it causes suffering.

When we die we would not take anything with us. Instead of waiting till the last to
dispossess thing, we shall give it away now itself, so that our soul may be cleansed and saved
from re – birth. If we plan a holiday, we would take care of all our expenses. In the same way
when we plan our future journey in another world we must be armed with enough virtues and
merit.

We must not give away things as we like. If there is a genuine need, you may dispossess
your objects and give them to the needy. Otherwise we should not give them away. We
should mentally dedicate all our possessions to others; physical act should take place when
there is need.

We do receive merit, but it depends on the recipient who receives the gift. We can divide
the recipients into three categories of being: holy beings, such as our spiritual guides,
Bodhisattvas, Buddha; those who have shown us kindness, such as parents, and those who are
in great need such as poor, sick, and handicapped.
 19

Motivation also plays a major role in giving. The best motivation is Bodhichitta and the
virtue created by giving with motivation is limitless.

5.1.2 Giving Dharma: Dharma stands above material gifts since material gifts can
help people only in this age while, Dharma can help people even in the age to come. When a
word of Dharma is taught with good motivation to the other, it is equal to giving Dharma to
the other.

5.1.3 Giving fearlessness: When we save or rescue somebody from danger, natural
disaster and so on we give fearlessness to them. Even if we are not able to rescue them from
danger, a short prayer would be equal to giving them fearlessness. Especially we must pray
for the removal of delusions which is the source of all fear.

5.2 The Perfection of Moral Discipline: Moral discipline is a virtuous mental act where one
determines to abandon any fault with right motivation. There are three types of moral
discipline; i) The moral discipline of restraint,ii) The moral discipline of gathering virtuous
Dharmas, iii) The moral discipline of benefiting living beings.

5.2.1 The moral discipline of restraint: This is to be abstained from non – virtue.
We need to have a clear picture of the dangers of committing negative action and keeping
that vow. To give an example: When we know that some of the actions are non – virtuous
actions, promise that you will not do them again and we have to keep up to that promise.

Promise need not be for the whole life. We can promise that we would be abstained from
drinking alcohol for two weeks and when we keep up to that promise and live by it we are
living the moral discipline of restraint. Three important things are needed to practice this
moral discipline and they are: mindfulness, alertness, and conscientiousness. Each has a
particular role to play to help us in keeping the promise.

No action of a bodhichitta can be non – virtuous because bodhichitta eliminates self –

cherishing, the root of all non – virtuous actions. Even if he were to kill somebody it is not
non – virtuous if it is done for the good of the others. This is because of the incident took
place in Buddha’s previous life. When he was the captain of the ship which was carrying five
hundred merchants from one place to another, he heard the news that one merchant is
intending to kill the others. Foreseeing that he would be in the hell, to prevent him, Buddha
killed the merchant and incurred the fault of him. Since it was done to save others it becomes
a moral act. Because of this Bodhisattva made great spiritual progress.
 20

5.2.2 The moral discipline of gathering virtuous Dharmas: This moral discipline
is practiced when we sincerely practice virtuous actions, such as keeping the Bodhisattva
vows purely, practicing the six perfections, propagating holy Dharma.

5.2.3 The moral discipline of benefiting living beings: This discipline focuses more
on helping other people in whatever way possible, if not practically, at least by our prayers.

When we help others we should always keep in mind that the other person is the hero in
this scene. So, our help should be tactful and sensitive. We should consider all dimensions of
his / her life. Our help should not disturb their values and beliefs. We should never impose
our own personal moral standards on others. Bodhisattvas have great compassion towards
others. They will do anything and everything for the good of the good of the others and for
the happiness of the others.

This is well explained by an episode from the life of GesheLangriTangpa, a great Tibetian
teacher. The episode is: A woman who was frightened that her daughter would die in a young
age as her first daughter died in infancy. Her mother advised her to take the child to
GesheLangriTangpa by which she can save the child. When she went there, she saw him
teaching to a group of thousand people. Despite that she offered the child to him saying that it
was his child and told him to take care of that child. He accepted it without any objection.
After some days she came back asking for the child and he gave the child back to her.

This shows that Geshe acted with pure compassion and in accordance with the needs of
time.

5.3 The Perfection of Patience: Patience is a virtuous mind that is able to bear harm,
suffering. It is essential to everybody since it is against anger, anxiety and so on. It helps us to
maintain a perfect relationship with others.

Patience is the opponent to anger, which is the most destroyer of virtue. Anger separates
us from our loved ones. It goes even to the extent of killing the other. It is the greatest enemy
of all living beings. As shantideva says: This enemy of anger, has no function other than to
cause me harm.xxiii Patience helps us to accept any pain; nothing upsets us; with the help of
patience, we maintain an inner peace and tranquility.There are three types of patience:

(i) The patience of not retaliating.

(ii) The patience of voluntary enduring suffering.
 21

(iii) The patience of definitely thinking about Dharma.

5.3.1 The patience of not retaliating: To practice this we need to have clear cut
knowledge of the dangers of anger and positives of patient acceptance. We get this by
practicing to be patient with small uneasy things, which we experience in our day to day life.
Through meditation we can overcome the tendency to retaliate.

The fundamental reason why we receive harm is that we have done some harm in the past.
Because of our karma, we getharms. If we retaliate, the chain would still continue but if you
accept it you will break the chain and be free of karma.

5.3.2 The patience of voluntary suffering: We become discouraged when we do not

endure suffering voluntarily. It is possible to accept and endure pain if we have a good reason
to do so. For example, pocking the human body with a needle pains and if the same needle is
pocked with a vaccine in it, it is good. At that moment we increase our tolerance
considerably.

People in the modern world endure pains and sufferings in order to get something.
Businessmen sacrifice their leisure to make money. When we are discouraged, sick or
bereaved we must not have self-pity rather we should use it to strengthen our spiritual
practice. Suffering is not an obstacle to our spiritual practice but an indispensible aid.
Shantideva says: Suffering has good qualities. Because of sorrow, pride is dispelled, evil is
shunned and joy is found in virtue.

5.3.3 The patience of definitely thinking about Dharma: We practice this practice
when we contemplate, listen to or meditate on Dharma with patient and joyful mind. If our
mind is impatient when we engage in Dharma practice, it will obstruct our spiritual progress
and prevent us from improving our Dharma wisdom. Though it may be difficult, we need to
engage in them joyously.

5.4 The Perfection of Effort: Effort delights in virtue. It should not be practiced separately
but it has to be accompanied with all virtues. Applying ourselves to non-virtuousactions is
not a practice of effort.

We can attain mundane and supra – mundane happiness when we complete the virtuous
actions which leads us to liberation and enlightenment.
 22

Three types of laziness block us to generate our effort: procrastination, attraction to what
is meaningless and discouragement. Procrastination is reluctance to put into effort of the
spiritual practices immediately. Example: we can think of practicing Dharma after some days
but we do not know when we will die. We can be certain that when we finish one work the
other work arises. The best way to come out of it is to meditate on our pervious human life.

We may give ourselves into watching television for hours or useless conversations. These
are examples for the laziness of attraction. Even though they seem pleasant, they deceive us,
wasting our precious human life. This can also be overcome by meditation.

Discouragement is common everywhere. We cannot see the enlightened beings with our
own eyes and so we may doubt whether Buddhahood is possible or is it an illusion. When we
are discouraged we need to encourage ourselves by practicing Dharma to eliminate ignorance
and attain pure minds.

When we strive for higher things before mastering the basics, we would be discouraged
very often. We may have higher thoughts but even they will have small beginnings. There are
three types of effort: Armour – like effort; effort of gathering virtuous action; effort of
benefitting others.

We need to apply effort in a skilful way. We have to go slowly like a great river that flows
day and night and achieve our target even it may take many lives, not simply starting with
great enthusiasm and drop it down because of some minor problems. When we are tired we
have to take rest and continue it little later or else we would feel tensed and angry. People
who see us should not say that practicing Dharma is violence and sorrow. It is like a child
playing, when it plays it forgets itself irrespective of the place, person etc.

5.5 The Perfection of Mental Stabilization: Mental stabilization is to be focused on any

virtuous action without any distraction. Any concentration practiced with bodhichitta
motivation is a perfection of mental stabilization. Normally we think, our sense awareness
plays a role in concentration, but that only is not concentration. For example: gazing at a
candle is not concentration. To improve our concentration we must take a generic image as
our main object of concentration. Eventually, through the power of concentration, the generic
image is worn away and the object is perceived directly.The nature of mental stabilization is
a virtuous mind abiding single-pointedly on its object, without mental wandering.xxiv
 23

When the sea is rough sediment is churned up and the water becomes murky, but when the
wind dies down the mud gradually settles and the water becomes clear. Likewise, the mind
that is stilled by concentration the delusions subside and the mind become extremely lucid. A
concentrated mind, however, enters into its object and mixes with it, and as a result
realizations of the stages of the path are quickly attained.

Mental stabilizations can be used for either mundane or supra mundane purposes. If a
person continues to refine his mind he will gradually ascend to progressively more and more
subtle levels of concentration until eventually he attains the concentration of the peak of
samsara. With this concentration he can be reborn in the peak of samsara. Such a rebirth is
attained mainly through the force of concentration.

In the course of mastering the concentrations of the form and formless reals we attain
clairvoyance and other miracle powers.xxv For example: though we may have good
knowledge we may misjudge some situations at times and our actions would turn out to be
hindrance to help. Such problem can be overcome by attaining clairvoyance. We must not
strive to attain clairvoyance and some powers only for ourselves but to help others. By this
way we do justice for the vows that we have taken for Bodhisattva.

5.6 The Perfections of Wisdom: Wisdom is a virtue that helps us to understand a particular
action with a vision and it dispels confusion. Wisdom and intelligence are not the same. For
example: A person can be expert in creating weapons for mass destruction but that is not
wisdom. Some people are very knowledgeable and they know many things theoretically but
that is not wisdom, it is merely intelligence.

Wisdom gives the understanding of what is right and wrong, what is virtuous and non –
virtuous. It gives us a clear vision. Wisdom is essential and without wisdom the other
perfections would be considered nothing. The ultimate truth is recognized when the wisdom
is one with serenity. Wavering mind cannot recognize the truth. Mental stabilization helps us
to shield our minds from distraction while the wisdom is the burning flame that illumines our
minds and hearts. These two make a powerful tool to perceive the truth.

Once we attain the state of tranquility our minds cannot be shaken by distracting thoughts;
it becomes like mountain that cannot be moved. The nature of our object is understood
clearly when we meditate repeatedly on a particular object. When we continue to meditate
 24

repeatedly on emptiness with the help of wisdom we can eliminate the generic image
gradually and perceive emptiness directly.

Bodhisattvas, who wish to attain all powers as fast as they could, try to attain all these
perfections. All the perfections are in accordance with each other. A Bodhisattva would give
to the other without expecting anything in return. By this way he combines the practice of
giving with the practice of moral discipline. When no gratitude is shown for the help done by
the Bodhisattva, he does not get angry for it. By this he joins the practice of giving with the
practice of patience. By giving joyfully to others he practices the perfection of effort.

All the perfections are combined in this way. Bodhisattvas perform all their actions in line
with bodhichitta; they do not forget to practice all the six perfections in their life. By this,
they never fail to loosen the vows which they committed to Bodhisattva.

6. Conclusion

Thus, all the methods and practices described in this book helps the inspired one to
become a bodhisattva for the sake of all beings. At this point we will become a bodhisattva
on the Mahayana path of accumulation. Through these practices one will be disciplined in
life as well. When by continuing to train in concentration and wisdom with Bodhichitta
motivation we attain the union of tranquil abiding and superior seeing observing emptiness
we become a bodhisattva on the Mahayana path of preparation.xxvi Through this simple
book, I can understand the promise, powers, rules help us in life, though they are means but
for me they are ends in themselves. Geshe Kelsang Gyatso beautifully uncovers the
greatness of the Bodhisattvas life as well as his way of living, process of becoming a
bodhisattva. Though this may supernatural but still this continuously helps the humanity in
various ways. I felt the writings of Geshe Kelsang Gyatso are of Meditative spirit as well as
meditative way of writing.

7. Critical Analysis of the Above Readings

I have taken for my tutorial Bodhisattva Ideal because I have seen many Hindu priests in my
life serving the other. But I have not seen Bodhisattvas as such. Since a bodhisattva has a
deep love for the other therefore I need to know the depth of the Bodhisattva Spirituality.
Therefore I have taken. Yes after reading two articles and a book, I am enlightened.
 25

*The positive aspects

1. Bodhisattvas are practicing the motiveless altruism. To practice such altruism, there ought
to be a strong self-denial. By practicing this motiveless altruism they are also practicing the
virtue of self-denial.

2. Bodhisattvas are naturally engaged in society, actively struggling both to change

themselves and make the world a better, more humane place for all people. Thus, it points
out a generous hand of being towards other being something that is also found in the
Christianity for example saints, they also live their lives for others but this they do precisely
to love God but in Buddhism, there is no God.

3. I find the way GesheKelsang explains is more of liturgical as well as devotional. With
this little book of Geshekelsangwe can enter the Bodhisattva's way of life and progress along
the path to full enlightenment.

Negative Points

*I agree that bodhisattva helps the humanity but this help is done when, for instance the
process of becoming a bodhisattva itself takes a lot of years and by time he attains
enlightenment, I do know whether he will be alive to say that ‘I want to procrastinate the
enlightenment.

* Two articles written by Slater and Basham are good but there way of forming the sentence
is confusing even the comma (,) and full stop (.) because these things confused me a lot while
reading these two articles.

* I do not know how far this doctrine is reality because, it is too much supernatural but yet it
conveys a message to people. AjahnMun, one of the greatest monk, arguably one of the
greatest monks to lived over the last century was on a bodhisattva path and decided to
become an arhat. He himself has been attributed all the powers and amazing abilities to teach
and understand the minds of others. He spoke of why he chose to give up the Bodhisattva
path and become an arhat. Additional to that, there was another fellow monk who was on the
Bodhisattva path and considered a bodhisattva. Ajahn Mun was quoted by saying “he knew
the nature of that person, his mind and the defilements and perfections being attained,
speaking in admirable terms, going on to say that person is on a path to know a state of
perfect and completeness very few human will ever know.xxvii

* For me all saints can’t be called bodhisattvas. I have image mother Theresa a bodhisattva
from my knowledge and no one else.
 26

8. End Notes

i
Here beings include whole universe, animate beings, as well as inanimate beings.
ii
The meaning here is “we are all involving in some of the acts of bodhisattva; but not aware
of it because it is part of our tradition.”
iii
The meaning of roles here is they are not followers of Buddha but they like certain ways.
iv
Slater, “The Relevance of Bodhisattva Concept for Today,” 3.
v
Slater, “The Relevance of Bodhisattva Concept for Today,” 3.
vi
Slater, “The Relevance of Bodhisattva Concept for Today,” 3.
vii
Here it speaks of suddenly from nowhere monks increases in Buddha’s domain.
viii
Aramaic sense “Master, teacher”
ix
For further reading go through Bodhicaryāvātara, iii, 6-12
x
Mañjuśrī Bodhisattva and Avalokiteśvara Bodhisattva.
xi
BODHISATTVA associated as Great compassion.
xii
For further information read the article of the relevance of concept of Bodhisattva For today
By Peter Slater.
xiii
Slater, “The Relevance of Bodhisattva Concept for Today,” 12.
xiv
Basham, “The evolution of the concept of Bodhisattva,” 21. (this refers to the life of
Buddha before his enlightenment.)
xv
Basham, “The evolution of the concept of Bodhisattva,” 25.
xvi
Mbh , iii, 186-188.
xvii
Here vows include Pratimoksha, Bodhisattva, and Tantric vows.
xviii
Gyasto, Bodhisattva Vow, 13.
xix
Gyasto, Bodhisattva Vow, 27.
xx
Three Heaps refers to Mahayana sutra of the Three Superior Heaps or Bodhisattva’s
Confession of Moral Downfalls.
xxi
Gyasto, Bodhisattva Vow, 74.
xxii
Gyasto, Bodhisattva Vow, 74.
xxiii
Gyasto, Bodhisattva Vow, 91.
xxiv
This is said by Lama TsongKhapa
xxv
Gyasto, Bodhisattva Vow, 102.
xxvi
Gyasto, Bodhisattva Vow, 107.
xxvii
https://www.reddit.com/r/Buddhism/comments/3bi5wt/how_is_the_bodhisattva_ideal_not
_a_criticism_of/
 27

Bibliography

Gyasto, KelsangGeshe. The Bodhisattva Vow: The essential practices of mahayana

Buddhism. New Delhi: New age books, 2002.

Slater, Peter. “The Relevance of the Bodhisattva Concept For Today,” The Bodhisattva
Doctrine in Buddhism, ed. Leslie S. Kawamura, 1-15. Delhi: Sri satguru
Publication, 1997.

Basham A.L. “The Evolution of the concept of the Bodhisattva,” The Bodhisattva Doctrine in
Buddhism, ed. Leslie S. Kawamura, 19-59. Delhi: Sri satguru Publication, 1997.

https://www.reddit.com/r/Buddhism/comments/3bi5wt/how_is_the_bodhisattva_ideal_not_a_
criticism_of/