Twenty-five Bodhisattvas Descending from Heaven. Japanese painting, c. 1300.

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In Buddhism, a bodhisattva (Sanskrit: बोधिसत्त्व bodhisattva; Pali: बोधिसत्त 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,"^[1] although in modern publications, and especially in tantric works, this is more commonly reserved for the term jñānasattva ("awareness-being"; Tib. ཡེ་ཤེས་སེམས་དཔའ་་, Wyl. ye shes sems dpa’). 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.^[2]

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 primarily used to refer specifically to the Buddha Shakyamuni in his former lives.^[1][3] The Jatakas, which are the stories of his lives, depict the various attempts of the bodhisattva to embrace qualities like self-sacrifice and morality.^[3]

In Theravāda Buddhism[link]

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:^[4]

before my Awakening, when I was an unawakened bodhisatta, being subject myself to birth, sought what was likewise subject to birth. Being subject myself to aging... illness... death... sorrow... defilement, I sought [happiness in] what was likewise subject to illness... death... sorrow... defilement.

—Ariyapariyesana Sutta

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 [1].

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.^[5]

There is a wide-spread belief, particularly in the West, that the ideal of the Theravada, which they conveniently identify with Hinayana, is to become an Arahant while that of the Mahayana is to become a Bodhisattva and finally to attain the state of a Buddha. It must be categorically stated that this is incorrect. This idea was spread by some early Orientalists at a time when Buddhist studies were beginning in the West, and the others who followed them accepted it without taking the trouble to go into the problem by examining the texts and living traditions in Buddhist countries. But the fact is that both the Theravada and the Mahayana unanimously accept the Bodhisattva ideal as the highest.

—Walpola Rahula, Bodhisattva Ideal in Buddhism

Mural of Padmapani in Ajanta Caves. India, 5th century

Clay sculpture of a bodhisattva. Afghanistan, 7th century

Wood carving of Avalokiteśvara Bodhisattva. China, 907-1125.

In Mahāyāna Buddhism[link]

Bodhisattva ideal[link]

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."^[6] The Aṣṭasāhasrikā Prajñāpāramitā Sūtra contains a simple and brief definition for the term bodhisattva, which is also the earliest known Mahāyāna definition.^[7][8] This definition is given as the following.^[9]

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

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.^[10] 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 realizing 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:

1. king-like bodhisattva - one who aspires to become buddha as soon as possible and then help sentient beings in full fledge;
2. boatman-like bodhisattva - one who aspires to achieve buddhahood along with other sentient beings and
3. 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:^[11]

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.^[12]

Ten grounds[link]

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:

1. the path of accumulation
2. 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 insight
2. bhūmis 2-7 the path of meditation
3. 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 achieves great joy, hence the name. In this bhūmi the bodhisattvas practice all perfections (pāramitās), but especially emphasizing generosity (dāna).
2. 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).
3. 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 (kṣānti).
4. 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).
5. 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).
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, the "immovable" bhūmi, is the bhūmi at which one becomes able to choose his place of rebirth.
9. Good Discriminating Wisdom: The emphasized virtue is power.
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 3–10 additional grounds,^[13] mostly 6 more grounds with variant descriptions.^[14][15]

A bodhisattva above the 7th ground is called a mahāsattva. Some bodhisattvas such as Samantabhadra are also said to have already attained buddhahood.^[16]

School doctrines[link]

Some sutras said a beginner would take 3–22 countless eons (mahāsaṃkhyeya kalpas) to become a buddha.^[17][18][19] 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.^[20][21]

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[link]

• 

  Standing bodhisattva. Gandhāra, 2nd-3rd century.

• 

  Standing bodhisattva. Gandhāra, 2nd-3rd century.

• 

  Gathering of bodhisattvas. China, 6th century.

• 

  Mural of bodhisattvas. China, Tang Dynasty.

• 

  Ākāśagarbha Bodhisattva. Japan, 9th century.

• 

  Mural of a bodhisattva. China, 10th century.

• 

  Avalokiteśvara Bodhisattva. India, 11th-12th century.

• 

  Gold coated bronze statue of Avalokitesvara in Malayu-Srivijayan style, 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.

See also[link]

• Bodhicharyavatara (A Guide to the Bodhisattva Way of Life)
• Bodhisattva vows
• Buddhist holidays
• Karuna (compassion in Sanskrit)
• List of bodhisattvas
• Vegetarianism in Buddhism

Notes[link]

References[link]

External links[link]

Wikimedia Commons has media related to: Bodhisattvas

• 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)

Oliver Shanti (Born Ulrich Schulz 16 November 1948 in Hamburg), also known as Oliver Serano-Alve, is a New Age musician. Founder of the band Inkarnation which was originally based on meditative music, and later transformed into "Oliver Shanti & Friends". Because of Oliver's unavailability, the rest of the group is continuing with multi-instrumentalist Margot Reisinger (formerly known as Margot Vogl and Margot Shanti), a member of the original staff, as "Existence".

Allegations of child sexual abuse[link]

In 2002, a warrant for his arrest was issued in Germany, with a €3000 reward offered, on suspicion of his having committed child sexual abuse.^[1] Shanti went missing at that time, and was reported^[2] to be living secretly in Germany or its adjacent countries. He was arrested in Lisbon, Portugal, on 29 June 2008,^[3] and charged with 314 cases of child abuse on 20 April 2009.^[4][5] After having attempted suicide during his pre-trial custody,^[6] "Oliver Shanti" was sentenced to six years and 10 months in prison on Friday, December 4, 2009 - after a Munich court convicted him of 76 counts of child sexual abuse.^[7]

Discography[link]

Main:

• 1987 - Licht-Prakash-Light (as Inkarnation)
• 1987 - Frieden-Shanti-Peace (as Inkarnation)
• 1987 - Listening to the Heart
• 1988 - Rainbow Way
• 1988 - Vila Nova Mellow Days (as Oliver Serano-Alve)
• 1989 - Walking on the Sun
• 1990 - Minho Valley Fantasies (as Oliver Serano-Alve)
• 1992 - Vida Para Vida (as Oliver Serano-Alve)
• 1993 - Tai Chi
• 1995 - Well Balanced
• 1996 - Tai Chi Too
• 1997 - Circles of Life: The Best of Oliver Shanti (compilation album including 3 new tracks)
• 1998 - Seven Times Seven
• 2000 - Medicine Power
• 2002 - Alhambra
• 2006 - Man Heaven Earth (compilation album featuring 2 tracks by "Existence" and Dahmani)

Projects:

• 1996 - Buddha and Bonsai Vol. 1
• 1997 - Shaman
• 1997 - Buddha and Bonsai Vol. 2
• 2000 - Buddha and Bonsai Vol. 3
• 2000 - Shaman 2
• 2002 - Buddha and Bonsai Vol. 4
• 2005 - Buddha and Bonsai Vol. 5: The Power of Silence

Thematical compilations:

• Indiens: Sacred Spirits
• Shaman: Red Indian Chill
• before 1997 - Meditative Music of Budo-Gala: The Magic of Martial Arts
• 1997 - Spirit of Budo: The Power of Balance
• 1997 - 10 Years of Sattva Music
• 1999 - Tibetiya (including 3 new tracks by Oliver Shanti)
• 2001 - 15 Years of Sattva Music
• 2001 - Reiki: Brightness Healing

Other:

• 2008 single - Oliver Shanti feat. N.i.M.i - Roo Be Asemoon (Olugu Zamba Remix)
• 2010 single - Oliver Shanti feat. DJ Sunf - The Tree (rmx)

References[link]

1. ^ "Munich - Search for Ulrich Schulz - Arrest warrant for serious child sexual abuse" (PDF). http://www.polizei.bayern.de/content/7/0/1/3/schulz_eng.pdf. Retrieved 2008-02-05. ^{[dead link]}
2. ^ "Münchner Polizei jagt spirituellen Serien-Kinderschänder". http://www.merkur-online.de/nachrichten/politik/muenchner-polizei-jagt-spirituellen-serienkinderschaender-138178.html. Retrieved 2011-08-24. 
3. ^ "Alemão detido por pedofilia em Lisboa foi agraciado com Medalha de Mérito da Câmara de Cerveira (in Portuguese)". http://sol.sapo.pt/PaginaInicial/Sociedade/Interior.aspx?content_id=99868. Retrieved 2008-06-29. 
4. ^ "Anklage gegen Musiker Oliver Shanti erhoben". http://www.n24.de/news/newsitem_4990035.html. Retrieved 2009-04-21. 
5. ^ "Klage gegen Oliver Shanti - Sektenguru unter schwerem Verdacht". http://www.sueddeutsche.de/muenchen/7/465595/text/. Retrieved 2009-04-21. 
6. ^ "Angeklagter Sekten-Guru Oliver Shanti überlebt Selbstmordversuch". http://www.welt.de/news/article5094870/Angeklagter-Sekten-Guru-Oliver-Shanti-ueberlebt-Selbstmordversuch.html. Retrieved 2009-12-13. 
7. ^ "Nearly seven years prison for child abuser guru Oliver Shanti". http://www.thelocal.de/national/20091205-23735.html. Retrieved 2009-12-05. 

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Alan Wilson Watts

Born	(1915-01-06)6 January 1915 Chislehurst, Kent, England
Died	16 November 1973(1973-11-16) (aged 58) Mt. Tamalpais, California, USA
Era	Contemporary philosophy
Region	Eastern Philosophy
School	Zen Buddhism · Hinduism · Pantheism · Religious naturalism · Taoism
Main interests	Personal identity · Higher consciousness · Aesthetics  · Public Ethics

Alan Wilson Watts (6 January 1915 – 16 November 1973) was a British philosopher, writer, and speaker, best known as an interpreter and populariser of Eastern philosophy for a Western audience. Born in Chislehurst, he moved to the United States in 1938 and began Zen training in New York. Pursuing a career, he attended Seabury-Western Theological Seminary, where he received a master's degree in theology. Watts became an Episcopal priest but left the ministry in 1950 and moved to California, where he joined the faculty of the American Academy of Asian Studies.

Living on the West Coast, Watts gained a large following in the San Francisco Bay Area while working as a volunteer programmer at KPFA, a Pacifica Radio station in Berkeley. Watts wrote more than 25 books and articles on subjects important to Eastern and Western religion, introducing the then-burgeoning youth culture to The Way of Zen (1957), one of the first bestselling books on Buddhism. In Psychotherapy East and West (1961), Watts proposed that Buddhism could be thought of as a form of psychotherapy and not just a religion. Like Aldous Huxley before him, he explored human consciousness in the essay, "The New Alchemy" (1958), and in the book, The Joyous Cosmology (1962).

Towards the end of his life, he divided his time between a houseboat in Sausalito and a cabin on Mount Tamalpais. His legacy has been kept alive by his son, Mark Watts, and by many of his recorded talks and lectures that have found new life on the Internet. According to the critic Erik Davis, his "writings and recorded talks still shimmer with a profound and galvanizing lucidity."^[1]

Early years[link]

Watts was born to middle class parents in the village of Chislehurst, Kent, in 1915, living at 3 (now 5) Holbrook Lane. His father was a representative for the London office of the Michelin Tyre Company, his mother a housewife whose father had been a missionary. With modest financial means, they chose to live in pastoral surroundings and Alan, an only child, grew up playing at brookside, learning the names of wildflowers and butterflies.^[2] Probably because of the influence of his mother’s religious family^[3] the Buchans, an interest in "ultimate things" seeped in. But it mixed with Alan’s own interests in storybook fables and romantic tales of the mysterious Far East.^[4]

Watts also later wrote of a mystical vision he experienced while ill with a fever as a child. During this time he was influenced by Far Eastern landscape paintings and embroideries that had been given to his mother by missionaries returning from China. The few Chinese paintings Watts was able to see in England riveted him, and he wrote "I was aesthetically fascinated with a certain clarity, transparency, and spaciousness in Chinese and Japanese art. It seemed to float...".^[5] These works of art emphasized the participative relationship of man in nature, a theme that stood fast throughout his life.

Buddhism[link]

Seated Great Buddha (Daibutsu), Kamakura, Japan

By his own assessment, Watts was imaginative, headstrong, and talkative. He was sent to boarding schools (which included both academic and religious training of the Muscular Christianity sort) from early years. Of this religious training, he remarked “Throughout my schooling my religious indoctrination was grim and maudlin…”^[6] During holidays in his teen years, Francis Croshaw, a wealthy Epicurean with strong interests in both Buddhism and the exotic little-known aspects of European culture, took Watts on a trip through France. It was not long afterward that Watts felt forced to decide between the Anglican Christianity he had been exposed to and the Buddhism he had read about in various libraries, including Croshaw’s. He chose Buddhism, and sought membership in the London Buddhist Lodge, which had been established by Theosophists, and was now run by the barrister Christmas Humphreys. Watts became the organization’s secretary at 16 (1931). The young Watts explored several styles of meditation during these years.