bodhisattva

EnglishAlternative formsEtymologyPronunciationNoun

SynonymsTranslations

boddhisatva

Borrowed from Sanskrit बो�धस�व (bodhi-sattva, “enlightened existence” ).

IPA(key): /boʊ̯diːˈsʌtvə/ , IPA(key): /boʊ̯diːˈsɑtvə/

Audio (US)

bodhisattva (plural bodhisattvas)

1. (Buddhism) A person who has taken specific lay or monastic vows and who is onthe road to perfect knowledge; specifically, one who foregoes personal nirvana inorder to help others achieve enlightenment.

2. (Buddhism) An enlightened being existing in a form of existence beyond the ordinary forms of physical realityunderstood and acknowledged by scientific thought, resembling the Western notion of angels, but with a wealth of itsown nuances and expectations. These include the compassionate working for enlightenment of all sentient beings.

mahasattva

bodhisattva

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A 12th-century statue of thebodhisattva Vajrapāṇi fromthe Long Đoị Pagoda in HàNam Province, Vietnam. Thestatue is now in the VietnamNational Museum of FineArts in Hanoi.

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बोिधस��व

SanskritEtymologyPronunciationNoun

DeclensionDescendants

References

From बोिध (bodhí, “perfect knowledge” ) + स�व (sattvá, “essence” ).

(Classical) IPA(key): /boː.d̪ʱiˈs̪ɐt.̪tʋ̪ɐ/, [boː.d̪ʱiˈs̪ɐt ̪̚.tʋ̪ɐ]

बोिधस��व • (bodhi-sattva) m (Classical Sanskrit)

1. (Buddhism) bodhisattva2. "one whose essence is perfect knowledge", one who is on the way to the attainment of perfect knowledge (i.e. a

Buddhist saint) when he has only one birth to undergo before obtaining the state of a supreme Buddha and thennirvana

3. name of the principal Buddha of the present era (before he became a Buddha)4. name of a poet

Masculine a-stem declension of बोिधस��वSingular Dual Plural

Nominative बोिधस��वः(bodhisattvaḥ )

बोिधस��वौ (bodhisattvau ) बोिधस��वाः(bodhisattvāḥ )

Vocative बोिधस��व (bodhisattva ) बोिधस��वौ (bodhisattvau ) बोिधस��वाः(bodhisattvāḥ )

Accusative बोिधस��वम्(bodhisattvam )

बोिधस��वौ (bodhisattvau ) बोिधस��वान्(bodhisattvān )

Instrumental बोिधस��वेन(bodhisattvena )

बोिधस��वा�याम्(bodhisattvābhyām )

बोिधस��वैः (bodhisattvaiḥ )

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Sanskrit

Etymology

Pronunciation

Noun

Declension

Dative बोिधस��वाय(bodhisattvāya )

बोिधस��वा�याम्(bodhisattvābhyām )

बोिधस��वे�यः(bodhisattvebhyaḥ)

Ablative बोिधस��वात्(bodhisattvāt )

बोिधस��वा�याम्(bodhisattvābhyām )

बोिधस��वे�यः(bodhisattvebhyaḥ)

Genitive बोिधस��व�य(bodhisattvasya )

बोिधस��वयोः(bodhisattvayoḥ )

बोिधस��वानाम्(bodhisattvānām )

Locative बोिधस��वे (bodhisattve ) बोिधस��वयोः(bodhisattvayoḥ )

बोिधस��वेषु(bodhisattveṣu )

Pali: bodhisatta→ English: bodhisattva

→ Chinese: 菩提薩埵, 菩薩

Japanese: 菩提薩埵 , 菩薩Korean: 보살 (bosal )Vietnamese: bồ tát

Tamil: ேபா�ச��வ� (pōticattuvaṉ )

→ Thai: โพธิสัตว (poo-tí-sàt )

→ Tocharian A: bodʰisattu

Monier Williams (1899), “बोिधस��व”, in A Sanskrit–English Dictionary, […], new edition, Oxford: At the ClarendonPress, OCLC 458052227, page 0734.

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Descendants

References

Translations of Bodhisattva

English Bodhisattva

Pali बोिधस�

Sanskrit बोिधस��व

Bengali �বািধস�

Burmese ေဗာဓိသတ ် (IPA: [bɔ́dḭθaʔ])

Chinese 菩提薩埵（菩薩）, 菩提萨埵（菩萨） (Pinyin: pútísàduǒ(púsà) ) (Wade–Giles: p'u2-sa4) (Jyutping: pou4 tai4saat3 do3))

Japanese 菩薩 (rōmaji: bosatsu)

Khmer េ�ធិសត� (UNGEGN: Pothisat)

Korean 보살, 菩薩 (RR: bosal)

Mon �တံေလၟာဝက်ျာ ် ([kraoh kəmo caik])

Sinhalese ෙබා්� ස��ව

Tibetan ང་�བ་སེམས་དཔའ་ (byang chub semsdpa)

Thai โพธิสัตว phothisat

Vietnamese Bồ Tát

Glossary of Buddhism

BodhisattvaIn Buddhism, a Bodhisattva (/ˌboʊdiːˈsʌtvə/ BOH-dee-SUT-və)[1] is any person

who is on the path towards Buddhahood but has not yet attained it.

In the Early Buddhist schools as well as modern Theravada Buddhism, a bodhisattva(Pali: bodhisatta) refers to anyone who has made a resolution to become a Buddhaand has also received a confirmation or prediction from a living Buddha that thiswill be so.[2]

In Mahayana Buddhism, a bodhisattva refers to anyone who has generatedbodhicitta, a spontaneous wish and compassionate mind to attain Buddhahood forthe benefit of all sentient beings.[3]

Early Buddhism and the Nikāya schoolsLater Theravāda

In Mahāyāna BuddhismEarly MahāyānaMature MahāyānaBodhisattva grounds or levelsSchool doctrines

Gallery

See also

Notes

References

External links

In early Buddhism, the term bodhisatta is used in the early texts to refer to GautamaBuddha in his previous lives[5] and as a young man in his current life in the periodduring which he was working towards his own liberation. During his discourses, torecount his experiences as a young aspirant he regularly uses the phrase "When Iwas an unenlightened bodhisatta..." The term therefore connotes a being who is"bound for enlightenment", in other words, a person whose aim is to become fullyenlightened. In the Pāli canon, the bodhisatta is also described as someone who isstill subject to birth, illness, death, sorrow, defilement, and delusion. Some of the previous lives of the Buddha as a bodhisattva arefeatured in the Jataka tales.

According to the Theravāda monk Bhikkhu Bodhi, the bodhisattva path is not taught in the earliest strata of Buddhist texts such asthe Pali Nikayas (and their counterparts such as the Chinese Āgamas) which instead focus on the ideal of the Arahant.[6]

The oldest known story about how Gautama Buddha becomes a bodhisattva is the story of his encounter with the previous Buddha,Dīpankara. During this encounter, a previous incarnation of Gautama, variously named Sumedha, Megha, or Sumati offers five bluelotuses and spreads out his hair or entire body for Dīpankara to walk on, resolving to one day become a Buddha. Dīpankara then

Contents

Early Buddhism and the Nikāya schools

confirms that they will attain Buddhahood.[2] Early Buddhist authors saw this storyas indicating that the making of a resolution (abhinīhāra) in the presence of a livingBuddha and his prediction/confirmation of one's future Buddhahood was necessaryto become a bodhisattva. According to Drewes, "all known models of the path to

Buddhahood developed from this basic understanding."[2]

The path is explained differently by the various Nikaya schools. In the TheravādaBuddhavaṃsa (1st-2nd century BCE), after receiving the prediction, Gautama tookfour asaṃkheyyas (‘incalculable aeons’) and a hundred thousand, shorter kalpas(aeons) to reach Buddhahood.[2]

The Sarvāstivāda school had similar models about how the Buddha Gautamabecame a bodhisattva. They held it took him three asaṃkhyeyas and ninety onekalpas (aeons) to become a Buddha after his resolution (praṇidhāna) in front of apast Buddha. During the first asaṃkhyeya he is said to have encountered and served75,000 Buddhas, and 76,000 in the second, after which he received his firstprediction (vyākaraṇa) of future Buddhahood from Dīpankara, meaning that hecould no longer fall back from the path to Buddhahood.[2] Thus, the presence of aliving Buddha is also necessary for Sarvāstivāda. The Mahāvibhāṣā explains that itsdiscussion of the bodhisattva path is partly meant to “stop those who are in fact notbodhisattvas from giving rise to the self-conceit that they are.”[2]

The Mahāvastu of the Mahāsāṃghika-Lokottaravādins presents four stages of thebodhisattva path without giving specific time frames (though its said to take various asaṃkhyeyakalpas):[2]

1. Natural (prakṛti), one first plants the roots of merit in front of a Buddha to attainBuddhahood.

2. Resolution (praṇidhāna), one makes their first resolution to attain Buddhahood in thepresence of a Buddha.

3. Continuing (anuloma), one continues to practice until one meets a Buddha whoconfirms one's future Buddhahood.

4. Irreversible (anivartana), at this stage, one cannot fall back.

The Sri Lankan commentator Dhammapala in his commentary on the Cariyāpiṭaka, a text whichfocuses on the bodhisatta path, notes that to become a bodhisatta one must make a valid resolutionin front of a living Buddha, which confirms that one is “irreversible” (anivattana) from theattainment of Buddhahood. The Nidānakathā, as well as the Buddhavaṃsa and Cariyāpiṭakacommentaries makes this explicit by stating that one cannot use a substitute (such as a Bodhi tree,Buddha statue or Stupa) for the presence of a living Buddha, since only a Buddha has theknowledge for making a reliable prediction. This is the generally accepted view maintained inorthodox Theravada today.[2] The idea is that any resolution to attain Buddhahood may easily be forgotten or abandoned during theaeons ahead. The Burmese monk Ledi Sayadaw (1846–1923) explains that though it is easy to make vows for future Buddhahood byoneself, it is very difficult to maintain the necessary conduct and views during periods when the Dharma has disappeared from theworld. One will easily fall back during such periods and this is why one is not truly a full bodhisatta until one receives recognitionfrom a living Buddha.[2]

Because of this, it was and remains a common practice in Theravada to attempt to establish the necessary conditions to meet thefuture Buddha Maitreya and thus receive a prediction from him. Medieval Theravada literature and inscriptions report the aspirationsof monks, kings and ministers to meet Maitreya for this purpose. Modern figures such as Anagarika Dharmapala (1864–1933), and U

Gandharan relief depicting thebodhisatta (future Gautama Buddha)taking a vow at the foot of DipankaraBuddha, Art Institute of Chicago.

Probable early image ofa Bodhisattva (Bimarancasket, 50 CE).[4]

Later Theravāda

Nu (1907–1995) both sought to receive a prediction from a Buddha in the future andbelieved meritorious actions done for the good of Buddhism would help in theirendeavor to become bodhisattas in the future.[2]

Over time the term came to be applied to other figures besides Gautama Buddha inTheravada lands, possibly due to the influence of Mahayana. The TheravadaAbhayagiri tradition of Sri Lanka practiced Mahayana Buddhism and was veryinfluential until the 12th century.[7] Kings of Sri Lanka were often described asbodhisattvas, starting at least as early as Sirisanghabodhi (r. 247-249), who wasrenowned for his compassion, took vows for the welfare of the citizens, and wasregarded as a mahāsatta (Sanskrit mahāsattva), an epithet used almost exclusively inMahayana Buddhism.[8] Many other Sri Lankan kings from the 3rd until the 15th centurywere also described as bodhisattvas and their royal duties were sometimes clearly associatedwith the practice of the Ten Pāramitās.[9] In some cases, they explicitly claimed to havereceived predictions of Buddhahood in past lives.[2]

Theravadin bhikkhu and scholar Walpola Rahula stated that the bodhisattva ideal hastraditionally been held to be higher than the state of a śrāvaka not only in Mahayana but alsoin 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 aprosperous Lanka," among other examples.[10]

But the fact is that both the Theravada and the Mahayana unanimously acceptthe Bodhisattva ideal as the highest...Although the Theravada holds thatanybody can be a Bodhisattva, it does not stipulate or insist that all must beBodhisattva which is considered not practical.

— Walpola Rahula, Bodhisattva Ideal in Buddhism[11]

Jeffrey Samuels echoes this perspective, noting that while in Mahayana Buddhism the bodhisattva path is held to be universal and foreveryone, in Theravada it is "reserved for and appropriated by certain exceptional people."[12] Paul Williams writes that somemodern Theravada meditation masters in Thailand are popularly regarded as bodhisattvas.[13]

Mahāyāna Buddhism (often also called Bodhisattvayāna, or the "Bodhisattva Vehicle") isbased principally upon the path of a bodhisattva.[14] This path was seen as nobler thanbecoming an arhat or a solitary Buddha. According to David Drewes, "Mahayana sutrasunanimously depict the path beginning with the first arising of the thought of becoming aBuddha (prathamacittotpāda), or the initial arising of bodhicitta, typically aeons before onefirst receives a Buddha’s prediction, and apply the term bodhisattva from this point."[2]

The Aṣṭasāhasrikā Prajñāpāramitā Sūtra, one of the earliest known Mahayana texts, containsa simple and brief definition for the term bodhisattva, which is also the earliest knownMahāyāna definition.[15][16] This definition is given as the following:[17]

Because he has bodhi as his aim, a bodhisattva-mahāsattva is so called.

Modern depiction of the bodhisattaresolution (praṇidhāna) in front ofDipankara.

Bronze statue of thebodhisatta Avalokiteśvara.Sri Lanka, ca. 750 CE.

In Mahāyāna Buddhism

Wood carving ofAvalokiteśvara. Liao China,907-1125

Early Mahāyāna

The Aṣṭasāhasrikā, also divides the path into three stages. The first stage is that ofbodhisattvas who “first set out in the vehicle” (prathamayānasaṃprasthita), then there is the“irreversible” (avinivartanīya) stage, and finally the third “bound by one more birth”(ekajātipratibaddha), as in, destined to become a Buddha in the next life.[2] Drewes also notesthat:

When Mahāyāna sūtras present stories of Buddhas and bodhisattvas’ firstarising of the thought of attaining Buddhahood, they invariably depict it astaking place in the presence of a Buddha, suggesting that they shared with allknown nikāya traditions the understanding that this is a necessary conditionfor entering the path. In addition, though this key fact is often obscured inscholarship, they apparently never encourage anyone to become a bodhisattvaor present any ritual or other means of doing so. Like nikāya texts, they alsoregard the status of new or recent bodhisattvas as largely meaningless. TheAṣṭasāhasrikā, for instance, states that as many bodhisattvas as there grains ofsand in the Ganges turn back from the pursuit of Buddhahood and that out ofinnumerable beings who give rise to bodhicitta and progress towardBuddhahood, only one or two will reach the point of becoming irreversible.[2]

Drewes also adds that early texts like the Aṣṭasāhasrikā treat bodhisattvas who are beginners(ādikarmika) or "not long set out in the [great] vehicle" with scorn, describing them as"blind", "unintelligent", "lazy" and "weak". Early Mahayana works identify them with thosewho reject Mahayana or who abandon Mahayana, and they are seen as likely to becomeśrāvakas (those on the arhat path). Rather than encouraging them to become bodhisattvas,what early Mahayana sutras like the Aṣṭa do is to help individuals determine if they havealready received a prediction in a past life, or if they are close to this point.[2] The Aṣṭaprovides a variety of methods, including forms of ritual or divination, methods dealing withdreams and various tests, especially tests based on one's reaction to the hearing of the contentin the Aṣṭasāhasrikā itself. The text states that encountering and accepting its teachings meanone is close to being given a prediction and that if one does not "shrink back, cower ordespair" from the text, but "firmly believes it", one is irreversible. Many other Mahayanasutras such as the Akṣobhyavyūha and the Śūraṃgamasamādhi Sūtra present textualapproaches to determine one's status as an advanced bodhisattva. These mainlyconsist in one's attitude towards listening to, believing, preaching, proclaiming,copying or memorizing and reciting the sutra.[2] According to Drewes, this claimthat merely having faith in Mahāyāna sūtras meant that one was an advancedbodhisattva, was a departure from previous Nikaya views about bodhisattvas. Itcreated new groups of Buddhists who accepted each other's bodhisattva status.[2]

Some of early depictions of the Bodhisattva path in texts such as theUgraparipṛcchā Sūtra describe it as an arduous, difficult monastic path suited onlyfor the few which is nevertheless the most glorious path one can take. Three kinds ofBodhisattvas are mentioned: the forest, city, and monastery Bodhisattvas - withforest dwelling being promoted a superior, even necessary path in sutras such as theUgraparipṛcchā and the Samadhiraja sutras.[18] The early Rastrapalapariprcchasutra also promotes a solitary life of meditation in the forests, far away from thedistractions of the householder life. The Rastrapala is also highly critical of monksliving in monasteries and in cities who are seen as not practicing meditation andmorality.[19] The Ratnagunasamcayagatha also says the Bodhisattva should

Mural of Padmapani inAjanta Caves. India, 5thcentury

Clay sculpture of abodhisattva. Afghanistan,7th century

Twenty-five Bodhisattvas Descendingfrom Heaven. Japanese painting,c. 1300

undertake ascetic practices (dhutanga), "wander freely without a home", practice the paramitas and train under a guru in order toperfect his meditation practice and realization of prajñaparamita.[20] Some scholars have used these texts to argue for "the foresthypothesis", the theory that the initial Bodhisattva ideal was associated with a strict forest asceticism. But other scholars point outthat many other Mahayana sutras do not promote this ideal, focusing on sutra based practices.[21]

Some Mahayana sutras promoted another revolutionary doctrinal turn, claiming that the three vehicles of the Śrāvakayāna,Pratyekabuddhayāna and the Bodhisattvayāna where really just one vehicle (ekayana). This is most famously promoted in the LotusSūtra which claims that the very idea of three separate vehicles is just an upaya, a skillful device invented by the Buddha to getbeings of various abilities on the path. But ultimately, it will be revealed to them that there is only one vehicle, the ekayana, whichends in Buddhahood.

Over time, Mahayana Buddhists developed mature systematized doctrines about the bodhisattva path. The authors of the variousMadhyamaka shastras (treatises) often presented the view of the ekayana. The texts and sutras associated with the Yogacara schooldeveloped a different theory of three separate gotras or lineages, that inherently predisposed a person to either the vehicle of thearhat, pratyekabuddha or samyak-saṃbuddha (fully self awakened one).[21] However, the term was also used in a broader sense.According to the eight century Mahāyāna philosopher Haribhadra, the term "bodhisattva" can refer to those who follow any of thethree vehicles, since all are working towards bodhi (awakening). Therefore, the specific term for a Mahāyāna bodhisattva is amahāsattva (great being) bodhisattva.[22] According to Atiśa's 11th century Bodhipathapradīpa, the central defining feature of aMahāyāna bodhisattva is the universal aspiration to end suffering for all sentient beings, which is termed bodhicitta (the heart set onawakening).[23] Later Sanskrit Mahayana Buddhists also developed specific rituals and devotional acts for the arising of thisabsolutely central quality of bodhicitta, such as the "seven part worship" (Saptāṇgapūjā or Saptavidhā Anuttarapūjā). This ritualform is visible in the works of Shantideva (8th century) and includes:[24]

Vandana (obeisance, bowing down)Puja (worship of the Buddhas)Sarana-gamana (going for refuge)Papadesana (confession of bad deeds)Punyanumodana (rejoicing in merit of the good deeds of oneself and others)Adhyesana (prayer, entreaty) and yacana (supplication) - request to Buddhas and Bodhisattvas to continuepreaching DharmaAtmabhavadi-parityagah (surrender)

Contemporary Mahāyāna Buddhism follows this model and encourages everyone to give rise to bodhicitta and ceremonially takebodhisattva vows. With these vows, one makes the promise to work for the complete enlightenment of all sentient beings bypracticing the transcendent virtues or paramitas.[25]

Related to the different views on the different types of yanas or vehicles is the question of a bodhisattva's relationship to nirvāṇa. Inthe various Mahāyāna texts, two theories can be discerned. One view is the idea that a bodhisattva must postpone their awakeninguntil full Buddhahood is attained (at which point one ceases to be reborn, which is the classical view of nirvāṇa). This view ispromoted in some sutras like the Pañcavimsatisahasrika-prajñaparamita-sutra.[26] The second theory is the idea that there are twokinds of nirvāṇa, the nirvāṇa of an arhat and a superior type of nirvāṇa called apratiṣṭhita (non-abiding) that allows a Buddha toremain engaged in the world. This doctrine developed in Yogacara. As noted by Paul Williams, the idea of apratiṣṭhita nirvāṇa mayhave taken some time to develop and is not obvious in some of the early Mahāyāna literature, therefore while earlier sutras maysometimes speak of "postponement", later texts saw no need to postpone the "superior" apratiṣṭhita nirvāṇa.[26]

In this Yogacara model, the bodhisattva definitely rejects and avoids the liberation of the śravaka and pratyekabuddha, described inMahāyāna literature as either inferior or "Hina" (as in Asaṅga's fourth century Yogācārabhūmi) or as ultimately false or illusory (asin the Lotus Sūtra).[27] That a bodhisattva has the option to pursue such a lesser path, but instead chooses the long path towardsBuddhahood is one of the five criteria for one to be considered a bodhisattva. The other four are: being human, being a man, makinga vow to become a Buddha in the presence of a previous Buddha, and receiving a prophecy from that Buddha.

Mature Mahāyāna

Over time, a more varied analysis of bodhisattva careers developed focused on one's motivation. This can be seen in the TibetanBuddhist teaching on three types of motivation for generating bodhicitta. According to Patrul Rinpoche's 19th century Words of MyPerfect Teacher (Kun bzang bla ma'i gzhal lung), a bodhisattva might be motivated in one of three ways. They are:

1. King-like bodhicitta - To aspire to become a Buddha first in order to then help sentient beings.2. Boatman-like bodhicitta - To aspire to become a Buddha at the same time as other sentient beings.3. Shepherd-like bodhicitta - To aspire to become a Buddha only after all other sentient beings have done so.

These three are not types of people, but rather types of motivation. According to Patrul Rinpoche, the third quality of intention ismost noble though the mode by which Buddhahood actually occurs is the first; that is, it is only possible to teach others the path toenlightenment once one has attained enlightenment oneself.[28] The ritualized formulation of the bodhisattva vow also reflects thisorder (becoming a buddha so that one can then teach others to do the same). A bodhisattva vow ritual text attributed to Nāgārjuna, ofthe second-third century CE, states the vow as follows: "Just as the past tathāgata arhat samyaksambuddhas, when engaging in thebehavior of a bodhisattva, generated the aspiration to unsurpassed complete enlightenment so that all beings be liberated, all beingsbe freed, all beings be relieved, all beings attain complete nirvana, all beings be placed in omniscient wisdom, in the same way, Iwhose name is so-and-so, from this time forward, generate the aspiration to unsurpassed complete enlightenment so that all beings beliberated, all beings be freed, all beings be relieved, all beings attain complete nirvana, all beings be placed in omniscientwisdom."[29]

The six perfections that constitute bodhisattva practice should not be confused with the actual acts of benefiting beings that thebodhisattva vows to accomplish once he or she is a buddha. The six perfections are a mental transformation and need not actuallybenefit anyone. This is seen in the story of Vessantara, an incarnation of Śākyamuni Buddha while he was still a bodhisattva, whocommits the ultimate act of generosity by giving away his children to an evil man who mistreats them. Vessantara's generous actcauses indirect harm, however, the merit from the perfection of his generosity fructifies when he attains complete enlightenment asŚākyamuni Buddha.[30]

According to many traditions within Mahāyāna Buddhism, on the way to becoming a Buddha, a bodhisattva proceeds through ten, orsometimes fourteen, grounds or bhūmis. Below is the list of the ten bhūmis and their descriptions according to the Avataṃsaka Sūtraand The Jewel Ornament of Liberation, a treatise by Gampopa, an influential teacher of the Tibetan Kagyu school. (Other schoolsgive slightly variant descriptions.)

Before a bodhisattva arrives at the first ground, he or she first must travel the first two of five paths:

1. the path of accumulation2. the path of preparation

The ten grounds of the bodhisattva then can be grouped into the next three paths

1. bhūmi 1 the path of insight2. bhūmis 2-7 the path of meditation3. bhūmis 8-10 the path of no more learning

The chapter of ten grounds in the Avataṃsaka Sūtra refers to 52 stages. The 10 grounds are:

1. Great Joy: It is said that being close to enlightenment and seeing the benefit for all sentient beings, one achievesgreat joy, hence the name. In this bhūmi the bodhisattvas practice all perfections (pāramitās), but especiallyemphasizing generosity (dāna).

2. Stainless: In accomplishing the second bhūmi, the bodhisattva is free from the stains of immorality, therefore, thisbhūmi is named "stainless". The emphasized perfection is moral discipline (śīla).

3. Luminous: The light of Dharma is said to radiate for others from the bodhisattva who accomplishes the third bhūmi.The emphasized perfection is patience (kṣānti).

4. Radiant: This bhūmi it is said to be like a radiating light that fully burns that which opposes enlightenment. Theemphasized perfection is vigor (vīrya).

5. Very difficult to train: Bodhisattvas who attain this ground strive to help sentient beings attain maturity, and do notbecome emotionally involved when such beings respond negatively, both of which are difficult to do. The

Bodhisattva grounds or levels

emphasized perfection is meditative concentration (dhyāna).6. Obviously Transcendent: By depending on the perfection of wisdom, [the bodhisattva] does not abide in either

saṃsāra or nirvāṇa, so this state is "obviously transcendent". The emphasized perfection is wisdom (prajñā).7. Gone afar: Particular emphasis is on the perfection of skillful means (upāya), to help others.8. Immovable: The emphasized virtue is aspiration. This "immovable" bhūmi is where one becomes able to choose his

place of rebirth.9. Good Discriminating Wisdom: The emphasized virtue is the understanding of self and non-self.

10. Cloud of Dharma: The emphasized virtue is the practice of primordial wisdom.

After the ten bhūmis, according to Mahāyāna Buddhism, one attains complete enlightenment and becomes a Buddha.

With the 52 stages, the Śūraṅgama Sūtra recognizes 57 stages. With the 10 grounds, various Vajrayāna schools recognize 3–10additional grounds, mostly 6 more grounds with variant descriptions.[31][32]

A bodhisattva above the 7th ground is called a mahāsattva. Some bodhisattvas such as Samantabhadra are also said to have alreadyattained buddhahood.[33]

Some sutras said a beginner would take 3–22 countless eons (mahāsaṃkhyeya kalpas) to become a buddha.[34][35][36] Pure LandBuddhism suggests buddhists go to the pure lands to practice as bodhisattvas. Tiantai, Huayan, Zen and Vajrayāna schools say theyteach ways to attain buddhahood within one karmic cycle.[37][38]

Various traditions within Buddhism believe in specific bodhisattvas. Some bodhisattvas appear across traditions, but due to languagebarriers may be seen as separate entities. For example, Tibetan Buddhists believe in various forms of Chenrezig, who isAvalokiteśvara in Sanskrit, Guanyin in China, Gwan-eum in Korea, Quan Am in Vietnam, and Kannon in Japan. Followers ofTibetan Buddhism consider the Dalai Lamas and the Karmapas to be an emanation of Chenrezig, the Bodhisattva of Compassion.

Kṣitigarbha is another popular bodhisattva in Japan and China. He is known for aiding those who are lost. His greatest compassionatevow is:

If I do not go to the hell to help the suffering beings there, who else will go? ... if the hells are not empty I will notbecome a Buddha. Only when all living beings have been saved, will I attain Bodhi.

The place of a bodhisattva's earthly deeds, such as the achievement of enlightenment or the acts of Dharma, is known as abodhimaṇḍa, and may be a site of pilgrimage. Many temples and monasteries are famous as bodhimaṇḍas. Perhaps the most famousbodhimaṇḍa of all is the Bodhi Tree under which Śākyamuṇi achieved buddhahood. In the tradition of Chinese Buddhism, there arefour mountains that are regarded as bodhimaṇḍas for bodhisattvas, with each site having major monasteries and being popular forpilgrimages by both monastics and laypeople. These four bodhimandas are:

Mount Putuo: Avalokiteśvara BodhisattvaMount Emei: Samantabhadra BodhisattvaMount Wutai: Mañjuśrī BodhisattvaMount Jiuhua: Kṣitigarbha Bodhisattva

4 Great Bodhisattvas (in Chinese Buddhism)

四大菩薩. (菩薩 is short for菩提薩埵)

In this order: Compassion, Wisdom, Vow and Practice.

悲 智 願 行

1, Avalokitesvara Bodhisattva 觀世音 菩薩 short: 觀音 菩薩

Stands for Great Compassion.

School doctrines

2, Manjusri Bodhisattva 文殊師利 菩薩 short: 文殊 菩薩

Stands for Great Wisdom.

3, Ksitigarbha Bodhisattva 地藏 菩薩

Stands for Great Vow.

4, Samantabhadra Bodhisattva 普賢 菩薩

Stands for Great Practice.

Standing bodhisattva.

Gandhāra, 2nd-3rd

century.

Standing bodhisattva.

Gandhāra, 2nd-3rd

century.

Gathering of

bodhisattvas. China, 6th

century.

Mural of bodhisattvas.

China, Tang Dynasty,

7th-9th century.

Boddhisattva Vajrapani.

Mendut near Borobudur,

Central Java, Indonesia.

Sailendran art c. 8th

century.

A bronze boddhisattva

Maitreya. Komering,

Palembang, Indonesia.

Srivijayan art c. 9th-10th

century.

Ākāśagarbha

Bodhisattva. Japan, 9th

century.

Mural of a bodhisattva.

China, 10th century.

Gallery

9th century CE Srivijayan

art, Chaiya, Surat Thani,

Southern Thailand.

Seated Bodhisattva

Avalokitesvara

(Guanyin), wood and

pigment, 11th century,

Chinese Northern Song

dynasty, St. Louis Art

Museum.

Avalokiteśvara

Bodhisattva. India, 11th-

12th century.

Gold coated bronze

statue of Avalokitesvara

in Malayu-Srivijayan style

c. 11th century, Jambi,

Sumatra, Indonesia.

Mahāsthāmaprāpta

Bodhisattva. China, 13th

century.

Youthful Mañjuśrī

Bodhisattva silver statue.

Java, 9th century

Indonesia.

Mañjuśrī Bodhisattva

crossing the sea. Japan,

14th century.

Kṣitigarbha Bodhisattva.

Japan, 15th century.

Samantabhadra

Bodhisattva. Japan.

Maitreya Bodhisattva.

Thiksey Monastery,

Ladakh, India.

"Standing Bodhisattva"

(pre-1234). Brooklyn

Museum, New York City.

Daizuigu Mahapratisara

Bodhisattva. Guimet

Museum.

Shrine with an Image of

a Bodhisattva. Brooklyn

Museum.

Bodhicharyavatara (A Guide to the Bodhisattva Way of Life)Bodhisattvas of the EarthBodhisattva vowsBuddhist holidaysKaruna (compassion in Sanskrit)List of bodhisattvasVegetarianism in Buddhism

1. "Bodhisattva" (https://www.collinsdictionary.com/dictionary/english/bodhisattva). Collins English Dictionary.

2. Drewes, David, Mahāyāna Sūtras and Opening of the Bodhisattva Path (https://www.academia.edu/34935437/Mahayana_Sutras_and_the_Opening_of_the_Bodhisattva_Path_Updated_2019_?email_work_card=title), Paperpresented at the XVIII the IABS Congress, Toronto 2017, Updated 2019.

3. The Bodhisattva Vow: A Practical Guide to Helping Others, page 1, Tharpa Publications (2nd. ed., 1995) ISBN 978-0-948006-50-0

4. "The crossroads of Asia", edited by Ellizabeth Errington and Joe Cribb, The ancient India and Iran Trust, 1992,ISBN 0951839918, p.189-190

5. Basham, A.L. (1981). The evolution of the concept of the bodhisattva. In: Leslie S Kawamura, The Bodhisattvadoctrine in Buddhism, Published for the Canadian Corporation for Studies in Religion by Wilfred Laurier UniversityPress, p.19

6. "Arahants, Bodhisattvas and Buddhas" (http://www.accesstoinsight.org/lib/authors/bodhi/arahantsbodhisattvas.html).

7. Hoiberg, Dale H., ed. (2010). "Abhayagiri". Encyclopædia Britannica. I: A-ak Bayes (15th ed.). Chicago, Illinois:Encyclopædia Britannica Inc. p. 30. ISBN 978-1-59339-837-8.

See also

Notes

8. Holt, John. Buddha in the Crown : Avalokitesvara in the Buddhist Traditions of Sri Lanka. 1991. p. 59

9. Holt, John. Buddha in the Crown : Avalokitesvara in the Buddhist Traditions of Sri Lanka. 1991. pp. 59-60

10. Holt, John. Buddha in the Crown : Avalokitesvara in the Buddhist Traditions of Sri Lanka. 1991. p. 60

11. Rahula, Walpola. "Bodhisattva Ideal in Buddhism (from Gems of Buddhist Wisdom)" (http://www.budsas.org/ebud/ebdha126.htm). Buddhist Missionary Society, 1996.

12. Samuels, J. THE BODHISATTVA IDEAL IN THERAVAADA, BUDDHIST THEORY AND PRACTICE: AREEVALUATION OF THE BODHISATTVA-`SRAAVAKA OPPOSITION; Philosophy East and West Volume 47,Number 3 July 1997 P.399-415 (C) by University of Hawai'i Press

13. Williams, Paul. Mahāyāna Buddhism: The Doctrinal Foundations. Taylor & Francis, 1989, page 328.

14. Nattier, Jan (2003), A few good men: the Bodhisattva path according to the Inquiry of Ugra: p. 174

15. Mall, Linnart. Studies in the Astasahasrika Prajnaparamita and Other Essays. Motilal Banarsidass. 2005. pp. 53-54.

16. Hirakawa, Akira. A history of Indian Buddhism: from Śākyamuni to Early Mahāyāna. Motilal Banarsidass. 2007. p.297.

17. Conze, Edward. The Perfection of Wisdom in Eight Thousand Lines and its Verse Summary. Grey Fox Press. 2001.p. 89.

18. Ray, Reginald. Buddhist saints in India, page 252.

19. Ray, Reginald. Buddhist saints in India, page 265.

20. Ray, Reginald. Buddhist saints in India, page 255.

21. Drewes, David, Early Indian Mahayana Buddhism II: New Perspectives, Religion Compass 4/2 (2010): 66–74,10.1111/j.1749-8171.2009.00193.x

22. Williams, Paul, Mahayana Buddhism: The Doctrinal Foundations, Routledge, 2008, p. 55.

23. Williams, Paul, Mahayana Buddhism: The Doctrinal Foundations, Routledge, 2008, p. 195-196.

24. Har Dayal, The Bodhisattva Doctrine in Buddhist Sanskrit Literature, Motilal Banarsidass Publ., 1999, p. 54.

25. The Bodhisattva Vow: A Practical Guide to Helping Others, pages 4-12, Tharpa Publications (2nd. ed., 1995)ISBN 978-0-948006-50-0

26. Williams, Paul, Mahayana Buddhism: The Doctrinal Foundations, Routledge, 2008, pp. 59-60.

27. "bodhisattva" In The Princeton Dictionary of Buddhism (Princeton: Princeton University Press, 2013), 135.

28. Words of My Perfect Teacher: A Complete Translation of A Classic Introduction to Tibetan Buddhism. Translated byThe Padmakara Translation Group. (Walnut Creek: Altamira, 1994), 218.

29. Nagārjuna. Byang chub mchog tu sems bskyed pa'i cho ga (Bodhicittotpadaviddhi, Ritual for Generating theIntention for Supreme Buddhahood). Toh. 3966 Tengyur, mdo, gi. (sems can thams cad bsgral ba dang/ sems canthams cad dgrol ba dang/ sems can thams cad dbugs dbyung ba dang/ sems can thams cad yongs su mya ngan las'da' ba dang/ sems can thams cad thams cad mkhyen pa'i ye shes la dgod pa'i slad du ci ltar bla na med pa yangdag par rdzogs pa'i byang chub tu thugs bskyed pa de bzhin du bdag ming 'di zhes bgyi ba yang dus 'di nas bzung)

30. "Vessantara" In The Princeton Dictionary of Buddhism (Princeton: Princeton University Press, 2013), 965.

31. "ԲϢ - Ŀ ļ" (https://web.archive.org/web/20150908080747/http://read.goodweb.cn/news/news_more.asp?lm2=603).Archived from the original (http://read.goodweb.cn/news/news_more.asp?lm2=603) on 8 September 2015. Retrieved21 August 2015.

32. 鄔金旺度. "吉祥鄔金密嚴寺" (http://akanistha.blogspot.com/2009/08/blog-post_4818.html). Retrieved 21 August2015.

33. 459 因地菩薩和果地菩薩 (https://web.archive.org/web/20111105090211/http://wisdom.buddhistdoor.com/alankwan/2009/09/13/459-%E5%9B%A0%E5%9C%B0%E8%8F%A9%E8%96%A9%E5%92%8C%E6%9E%9C%E5%9C%B0%E8%8F%A9%E8%96%A9/)

34. 三大阿僧祇劫 (http://www.chinawts.com/list/budedu1/082718255.htm) Archived (https://web.archive.org/web/20081121061430/http://www.chinawts.com/list/budedu1/082718255.htm) November 21, 2008, at the Wayback Machine

35. 成佛的目的是到每一個世界去度眾生. (http://aaa.org.tw/Chen_voice/a_2008_11_25.pdf) Archived (https://web.archive.org/web/20090411014117/http://aaa.org.tw/Chen_voice/a_2008_11_25.pdf) April 11, 2009, at the WaybackMachine

36. 即身成就與三大阿僧祇劫之修行 (http://www.hwayue.org.tw/lama/question4_08.htm) Archived (https://web.archive.org/web/20130526210637/http://www.hwayue.org.tw/lama/question4_08.htm) May 26, 2013, at the Wayback Machine

37. "顯教與密教" (http://www.bukon.idv.tw/mantra/b11.htm). Retrieved 21 August 2015.

Analayo, The Genesis of the Bodhisattva Ideal, Hamburg Buddhist Studies 1, Hamburg University Press 2010

Gampopa; The Jewel Ornament of Liberation; Snow Lion Publications; ISBN 1-55939-092-1

White, Kenneth R.; The Role of Bodhicitta in Buddhist Enlightenment: Including a Translation into English ofBodhicitta-sastra, Benkemmitsu-nikyoron, and Sammaya-kaijo; The Edwin Mellen Press, 2005; ISBN 0-7734-5985-5

Lampert, K.; Traditions of Compassion: From Religious Duty to Social Activism. Palgrave-Macmillan; ISBN 1-4039-8527-8

Gyatso, Geshe Kelsang Gyatso, The Bodhisattva Vow: A Practical Guide to Helping Others, Tharpa Publications(2nd. ed., 1995) ISBN 978-0-948006-50-0

Shantideva: Guide to the Bodhisattva's Way of Life: How to Enjoy a Life of Great Meaning and Altruism, a translationof Shantideva's Bodhisattvacharyavatara with Neil Elliott, Tharpa Publications (2002) ISBN 978-0-948006-88-3

The Making of a Savior Bodhisattva: Dizang in Medieval China, by Zhiru (Kuroda Institute Studies in East AsianBuddhism series no. 21), University of Hawaii Press, 2007; ISBN 978-0-8248-3045-8 at Google Books

The Ethical Discipline of Bodhisattvas, by Geshe Sonam Rinchen (Tibetan Gelug Tradition)Bodhisattva, probably Avalokiteshvara (Guanyin), Northern Qi dynasty, c. 550--60, video, Smarthistory.The 37 Practices of Bodhisattvas online with commentaries.The Thirty-Seven Practices of Bodhisattvas, all-in-one page with memory aids & collection of different versions.Audio recitation of 'The 37 Practices of Bodhisattvas' in MP3 format (Paul & Lee voices).What A Bodhisattva Does: Thirty-Seven Practices by Ngulchu Thogme with slide show format.Access to Insight Library: Bodhi's Wheel409Arahants, Buddhas and Bodhisattvas by Bhikkhu BodhiThe Bodhisattva Ideal in Theravāda Theory and Practice by Jeffrey SamuelsOnline exhibition analyzing a Korean Bodhisattva sculptureBuddhanet.net Ksitigarbha BodhisattvaSacred visions : early paintings from central Tibet, fully digitized text from The Metropolitan Museum of Art libraries

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38. 「無諍之辯」導讀 (http://www.yinshun.org/Enlightenment/1997/1997oct/1999oct1.htm)

References

External links