{{Buddhist term |title=Bodhisattva |en=Enlightenment Being |pi=bodhisatta |sa=bodhisattva |vi=Bồ Tát |zh=菩薩, 菩萨 |zh-Latn=púsà |ja=菩薩 |ja-Latn=bosatsu |ko=보살 |ko-Latn=bosal |my=ဗောဓိသတ် |my-Latn=bɔ́dḭθaʔ |mnw=တြုံလၟောဝ်ကျာ် |mnw-Latn=kraoh kəmo caik |th=โพธิสัตว์phothisat |bo=བྱང་ཆུབ་སེམས་དཔའ་ |bo-Latn=byang chub sems dpa |ta= (gnana seedar) }} In Buddhism, a bodhisattva ( ''bodhisattva''; ''bodhisatta'') is either an enlightened (''bodhi'') existence (''sattva'') or an enlightenment-being or, given the variant Sanskrit spelling ''satva'' rather than ''sattva,'' "heroic-minded one (''satva'') for enlightenment (''bodhi'')." The Pali term has sometimes been translated as "wisdom-being," although in modern publications, and especially in tantric works, this is more commonly reserved for the term ''jñānasattva'' ("awareness-being"). Traditionally, a bodhisattva is anyone who, motivated by great compassion, has generated ''bodhicitta'', which is a spontaneous wish to attain Buddhahood for the benefit of all sentient beings.

The bodhisattva is a popular subject in Buddhist art. Usage of the term bodhisattva has evolved over time. In early Indian Buddhism, for example, the term bodhisattva was used generally to refer specifically to the Buddha Shakyamuni in his former lives. The Jatakas, which are the stories of his lives, depict the various attempts of the bodhisattva to embrace qualities like self-sacrifice and morality.

In Theravāda Buddhism

The term "''bodhisatta''" (Pāli language) was used by the Buddha in the Pāli canon to refer to himself both in his previous lives and as a young man in his current life, prior to his enlightenment, in the period during which he was working towards his own liberation. When, during his discourses, he recounts his experiences as a young aspirant, he regularly uses the phrase "When I was an unenlightened bodhisatta..." The term therefore connotes a being who is "bound for enlightenment", in other words, a person whose aim is to become fully enlightened. In the Pāli canon, the bodhisatta is also described as someone who is still subject to birth, illness, death, sorrow, defilement and delusion. Some of the previous lives of the Buddha as a bodhisattva are featured in the ''Jātaka'' tales.

In the Pāli canon, the bodhisatta Siddhartha Gotama is described thus:

While Maitreya (Pāli: Metteya) is mentioned in the Pāli canon, he is not referred to as a bodhisattva, but simply the next fully awakened Buddha to come into existence long after the current teachings of the Buddha are lost.

In later Theravāda literature, the term "bodhisatta" is used fairly frequently in the sense of someone on the path to liberation. The later tradition of commentary also recognizes the existence of two additional types of bodhisattas: the ''paccekabodhisatta'' who will attain Paccekabuddhahood, and the ''savakabodhisatta'' who will attain enlightenment as a disciple of a Buddha. According to the Theravāda teacher Bhikkhu Bodhi the bodhisattva path was not taught by Buddha .

Theravadin bhikku and scholar Walpola Rahula (Sri Rahula Maha Thera) has stated that the bodhisattva ideal has traditionally been held to be higher than the state of a ''śrāvaka'' not only in Mahāyāna, but also in Theravāda Buddhism. He also quotes an inscription from the 10th Century king of Sri Lanka, Mahinda IV (956-972 CE) who had the words inscribed "none but the bodhisattvas would become kings of Sri Lanka", among other examples.

In Mahāyāna Buddhism

Bodhisattva ideal

Mahāyāna Buddhism is based principally upon the path of a bodhisattva. According to Jan Nattier, the term ''Mahāyāna'' ("Great Vehicle") was originally even an honorary synonym for ''Bodhisattvayāna'', or the "Bodhisattva Vehicle." The '''' contains an simple and brief definition for the term ''bodhisattva'', which is also the earliest known Mahāyāna definition. This definition is given as the following.

Mahāyāna Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vows. With these vows, one makes the promise to work for the complete enlightenment of all sentient beings by practicing the six perfections. Indelibly entwined with the bodhisattva vow is merit transference (''pariṇāmanā'').

In Mahāyāna Buddhism life in this world is compared to people living in a house that is on fire. People take this world as reality pursuing worldly projects and pleasures without realising that the house is on fire and will soon burn down (due to the inevitability of death). A bodhisattva is one who has a determination to free sentient beings from samsara and its cycle of death, rebirth and suffering. This type of mind is known as the mind of awakening (''bodhicitta''). Bodhisattvas take bodhisattva vows in order to progress on the spiritual path towards buddhahood.

There are a variety of different conceptions of the nature of a bodhisattva in Mahāyāna. According to some Mahāyāna sources a bodhisattva is someone on the path to full Buddhahood. Others speak of bodhisattvas renouncing Buddhahood. According to the ''Kun-bzang bla-ma'i zhal-lung'', a bodhisattva can choose any of three paths to help sentient beings in the process of achieving buddhahood. They are: # king-like bodhisattva - one who aspires to become buddha as soon as possible and then help sentient beings in full fledge; # boatman-like bodhisattva - one who aspires to achieve buddhahood along with other sentient beings and # shepherd-like bodhisattva - one who aspires to delay buddhahood until all other sentient beings achieve buddhahood. Bodhisattvas like Avalokiteśvara and Śāntideva are believed to fall in this category.

According to the doctrine of some Tibetan schools (like Theravāda but for different reasons), only the first of these is recognized. It is held that Buddhas remain in the world, able to help others, so there is no point in delay. Geshe Kelsang Gyatso notes:

In reality, the second two types of bodhicitta are wishes that are impossible to fulfill because it is only possible to lead others to enlightenment once we have attained enlightenment ourself. Therefore, only king-like bodhicitta is actual bodhicitta. Je Tsongkhapa says that although the other Bodhisattvas wish for that which is impossible, their attitude is sublime and unmistaken.

The Nyingma school, however, holds that the lowest level is the way of the king, who primarily seeks his own benefit but who recognizes that his benefit depends crucially on that of his kingdom and his subjects. The middle level is the path of the boatman, who ferries his passengers across the river and simultaneously, of course, ferries himself as well. The highest level is that of the shepherd, who makes sure that all his sheep arrive safely ahead of him and places their welfare above his own.

Ten grounds

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

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

The ten grounds of the bodhisattva then can be grouped into the next three paths #''bhūmi'' 1 the path of insight #''bhūmis'' 2-7 the path of meditation #''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:

#Great Joy: It is said that being close to enlightenment and seeing the benefit for all sentient beings, one achieves great joy, hence the name. In this ''bhūmi'' the bodhisattvas practice all perfections (''pāramitās''), but especially emphasizing generosity (''dāna''). #Stainless: In accomplishing the second ''bhūmi'', the bodhisattva is free from the stains of immorality, therefore, this ''bhūmi'' is named "stainless". The emphasized perfection is moral discipline (''śīla''). #Luminous: The third ''bhūmi'' is named "luminous", because, for a bodhisattva who accomplishes this ''bhūmi'', the light of Dharma is said to radiate for others from the bodhisattva. The emphasized perfection is patience (''''). #Radiant: This ''bhūmi'' is called "radiant", because it is said to be like a radiating light that fully burns that which opposes enlightenment. The emphasized perfection is vigor (''vīrya''). #Very difficult to train: Bodhisattvas who attain this ''bhūmi'' strive to help sentient beings attain maturity, and do not become emotionally involved when such beings respond negatively, both of which are difficult to do. The emphasized perfection is meditative concentration (''dhyāna''). #Obviously Transcendent: By depending on the perfection of wisdom, [the bodhisattva] does not abide in either '''' or '''', so this state is "obviously transcendent". The emphasized perfection is wisdom (''prajñā''). #Gone afar: Particular emphasis is on the perfection of skillful means (''upāya''), to help others. #Immovable: The emphasized virtue is aspiration. This, the "immovable" ''bhūmi'', is the ''bhūmi'' at which one becomes able to choose his place of rebirth. #Good Discriminating Wisdom: The emphasized virtue is power. #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 3–10 additional grounds, mostly 6 more grounds with variant descriptions.

A bodhisattva above the 7th ground is called a ''mahāsattva''. Some bodhisattvas such as Samantabhadra are also said to have already attained buddhahood.

School doctrines

Some sutras said a beginner would take 3–22 countless eons (''mahāsaṃkhyeya kalpas'') to become a buddha. Pure Land Buddhism suggests buddhists go to the pure lands to practice. Tiantai, Huayan, Zen and Vajrayāna schools say they teach ways to attain buddhahood within one karmic cycle.

Various traditions within Buddhism believe in specific bodhisattvas. Some bodhisattvas appear across traditions, but due to language barriers may be seen as separate entities. For example, Tibetan Buddhists believe in various forms of Chenrezig, who is Avalokiteśvara in Sanskrit, Guanyin (Kwan-yin or Kuan-yin) in China and Korea, Quan Am in Vietnam, and Kannon (formerly spelled and pronounced: Kwannon) in Japan. Followers of Tibetan 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 compassionate vow 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 not become 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 a ''bodhimanda'', and may be a site of pilgrimage. Many temples and monasteries are famous as ''bodhimandas''; for instance, the island of Putuoshan, located off the coast of Ningbo, is venerated by Chinese Buddhists as the ''bodhimanda'' of Avalokiteśvara. Perhaps the most famous ''bodhimanda'' of all is the bodhi tree under which Śākyamuṇi achieved buddhahood.

Gallery

See also

Bodhisattva vows

List of bodhisattvas

Karuna (''compassion'' in Sanskrit)

Bodhicharyavatara ''(A Guide to the Bodhisattva Way of Life)''

Vegetarianism in Buddhism

Buddhist Ceremonies

Notes

References

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 of Bodhicitta-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

Buddhanet.net tstang text

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 translation of Shantideva's ''Bodhisattvacharyavatara'' with Neil Elliott, Tharpa Publications (2002) ISBN 978-0-948006-88-3

External links

Who Are Bodhisattvas?, an excerpt from Lankavatara Sutra

The Thirty-Seven Practices of Bodhisattvas, all-in-one page with memory aids & collection of different versions.

What A Bodhisattva Does: Thirty-Seven Practices by Ngulchu Thogme with slide show format.

Access to Insight Library: Bodhi's Wheel409

The Genesis of the Bodhisattva Ideal by Bhikkhu Analayo (PDF Document; 5,8 MB)

Category:Sanskrit words and phrases Category:Pāli words and phrases Category:Buddhist philosophical concepts Category:Buddhist titles Category:Lists of deities

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Imee Ooi (pronounce as English "E-ME WOO --E" (connected) - Ch: 黃慧音, pinyin: Huáng Huìyīn, which means HUANG-Yellow - HUI-Wisdom - YIN-Sound/Music, being her original name by birth) is a Malaysian music producer, composer, arranger and vocalist who brings traditional Buddhist chants, mantras and dharanis (typically from the Sanskrit, Pali, Tibetan or Mandarin languages) into sung versions with accompanying musical scores. She also is a classical pianist by training.

Ooi is the musical director and composer of two highly-acclaimed stage musicals; ''Siddhartha'' and ''Above Full Moon'', and is currently working on a musical entitled ''Jewel of Tibet''. The musical is set during the Tang Dynasty and is about a Tang princess who marries a Tibetan king and how she brings Buddhism to Tibet.

Imee Ooi established I.M.M Musicworks in 1997, and to date has released over 20 albums.

Discography

''Jayamangalagatha Mantra''

''The Chant of Metta''

''Great Compassionate Mantra''

''Mantra of Guanyin''

''Mantras of the Sanskrit''

''Namo Amitabha (Mandarin)''

''Diamond Sutra (Mandarin)''

''Arya Ekdasa-Mukha Dharani''

''Medicine Buddha Dharani''

''Amitabha (Mandarin)''

''Usnisa Vijaya Dharani Sutra''

''Karaniya Metta Sutta''

''Ratana Sutta, Discourse of the Jewels''

''The Wisdom of Manjusri Bodhisattva''

''Series of 10 Short Mantras, Volume 1''

''Series of 10 Short Mantras, Volume 2''

''Series of 10 Short Mantras, Volume 3''

''Series of 10 Short Mantras, Volume 4''

''Tisarana''

''Heart Sutra''

''Om Mani Padme Hum''

''Green Tara Mantra''

''The Mantra of Guru Rinpoche''

''Chants from Heart to Heart''

References

Meet Imee the mantra musician

I.M.M. Music Works

An interview by 劉潔芬 in Chinese: 俗世慧音

Category:Year of birth missing (living people) Category:Living people Category:Malaysian Buddhists Category:Malaysian Chinese people Category:Malaysian female singers Category:Malaysian musicians Category:Performers of Buddhist music

es:Imee Ooi