Bodhisattva - Knowledge

4160: 5250: 4173: 5030: 2357: 1161: 5274: 4462: 5109: 5238: 5132: 5370: 5334: 5156: 5171: 5346: 5002: 5262: 3150: 5018: 5054: 5358: 5219: 4584: 2192: 1964: 4318: 5322: 5286: 2819: 5070: 5298: 5310: 1374: 5086: 2176: 3542: 1632: 3859: 1621: 3162: 1644: 5144: 3957: 1982: 2034:"To the sravakas, he preached the doctrine which is associated with the four Noble Truths and leads to Dependent Origination. It aims at transcending birth, old age, disease, death, sorrow, lamentation, pain, distress of mind and weariness; and it ends in nirvana. But, to the great being, the bodhisattva, he preached the doctrine, which is associated with the six perfections and which ends in the Knowledge of the Omniscient One after the attainment of the supreme and perfect bodhi." 4008: 40: 5207: 298: 3316: 2168: 2945: 10756: 10767: 265: 5183: 5195: 8165: 8152: 2341: 879: 1730: 8142: 3995:(lust, anger and ignorance). Bodhisattvas can also transform themselves into whatever physical form is useful for helping sentient beings (a god, a bird, a male or female, even a Buddha). Because of this, bodhisattvas are seen as beings that one can pray to for aid and consolation from the sufferings of everyday life as well as for guidance in the path to enlightenment. Thus, the great translator 4647: 1149: 2885:), a vast sense of care aimed at ending the suffering of all sentient beings. This great compassion is the ethical foundation of the bodhisattva, and it is also an applied aspect of their bodhicitta. Great compassion must also be closely joined with the perfection of wisdom, which reveals that all the beings that the bodhisattva strives to save are ultimately empty of self ( 1845:(1846–1923) explains that though it is easy to make vows for future Buddhahood by oneself, it is very difficult to maintain the necessary conduct and views during periods when the Dharma has disappeared from the world. One will easily fall back during such periods and this is why one is not truly a full bodhisattva until one receives recognition from a living Buddha. 1479:, meaning that he could no longer fall back from the path to Buddhahood. For Sarvāstivāda, the first two incalculable aeons is a period of time in which a bodhisattva may still fall away and regress from the path. At the end of the second incalculable aeon, they encounter a buddha and receive their prediction, at which point they are certain to achieve Buddhahood. 3273:). That a bodhisattva has the option to pursue such a lesser path, but instead chooses the long path towards Buddhahood is one of the five criteria for one to be considered a bodhisattva. The other four are: being human, being a man, making a vow to become a Buddha in the presence of a previous Buddha, and receiving a prophecy from that Buddha. 3137:. But other scholars point out that many other Mahayana sutras do not promote this ideal, and instead teach "easy" practices like memorizing, reciting, teaching and copying Mahayana sutras, as well as meditating on Buddhas and bodhisattvas (and reciting or chanting their names). Ulrich Pagel also notes that in numerous sutras found in the 3368:) from Buddhahood, which means one is close to Buddhahood and that one can no longer turn back or regress from that attainment. They are exemplary monks, with cognitive powers equal to arhats. They practice the four dhyanas, have a deep knowledge of perfect wisdom and teach it to others. In the Lokakshema's Chinese translation of the 2396:- which can mean a resolution, resolve, vow, prayer, wish, aspiration and determination. This more general idea of an earnest wish or solemn resolve which is closely connected with bodhicitta (and is the cause and result of bodhicitta) eventually developed into the idea that bodhisattvas take certain formulaic " 2766:) are the most significant and popular set of bodhisattva virtues and thus they serve as a central framework for bodhisattva practice. They are the most widely taught and commented upon virtues throughout the history of Mahayana Buddhist literature and feature prominently in major Sanskrit sources such as the 4832:

Sattva and satta commonly means "living being", "sentient being" or "person" and many modern scholars adopt an interpretation based on this etymology. Examples include: "a sentient or reasonable being, possessing bodhi" (H. Kern), "a bodhi-being, i.e. a being destined to attain fullest Enlightenment"

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writes "the subjects based on the deeds of Bodhisattvas were not mentioned in sūtras." They also held that the bodhisattva path was superior to the śrāvaka vehicle and so the bodhisattva vehicle is the "great vehicle" (mahayana) due to its greater aspiration to save others, while the śrāvaka vehicle

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Drewes notes that Mahāyāna sūtras mainly depict a bodhisattvas' first arising of bodhicitta as occurring in the presence of a Buddha. Furthermore, according to Drewes, most Mahāyāna sūtras "never encourage anyone to become a bodhisattva or present any ritual or other means of doing so." In a similar

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Mahayana sutras also depict the bodhisattva as a being which, because they want to reach Buddhahood for the sake of all beings, is more loving and compassionate than the sravaka (who only wishes to end their own suffering). Thus, another major difference between the bodhisattva and the arhat is that

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not only in Mahayana but also in Theravada. Rahula writes "the fact is that both the Theravada and the Mahayana unanimously accept the Bodhisattva ideal as the highest...Although the Theravada holds that anybody can be a Bodhisattva, it does not stipulate or insist that all must be Bodhisattva which

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itself. The text states that encountering and accepting its teachings mean one is close to being given a prediction and that if one does not "shrink back, cower or despair" from the text, but "firmly believes it", one is either irreversible or is close to this stage. Many other Mahayana sutras such

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describe it as an arduous, difficult monastic path suited only for the few which is nevertheless the most glorious path one can take. Three kinds of bodhisattvas are mentioned: the forest, city, and monastery bodhisattvas—with forest dwelling being promoted a superior, even necessary path in sutras

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sources, which mainly focus on stories of the past lives of the Sakyamuni. Among the non-Mahayana Nikaya schools, the Jataka literature was likely the main genre that contained bodhisattva teachings. These stories had certainly become an important part of popular Buddhism by the time of the carving

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According to Peter Skilling, the Mahayana movement began when "at an uncertain point, let us say in the first century BCE, groups of monks, nuns, and lay-followers began to devote themselves exclusively to the Bodhisatva vehicle." These Mahayanists universalized the bodhisattvayana as a path which

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According to Drewes, this claim that merely having faith in Mahāyāna sūtras meant that one was an advanced bodhisattva, was a departure from previous Nikaya views about bodhisattvas. It created new groups of Buddhists who accepted each other's bodhisattva status. Some Mahayana texts are more open

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railings (c. 125–100 BCE), which contain depictions of around thirty Jataka tales. Thus, it is possible that the bodhisattva ideal was popularized through the telling of Jatakas. Jataka tales contain numerous stories which focus on the past life deeds of Sakyamuni when he was a bodhisattva. These

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was open to everyone and which was taught for all beings to follow. This was in contrast to the Nikaya schools, which held that the bodhisattva path was only for a rare set of individuals. Indian Mahayanists preserved and promoted a set of texts called Vaipulya ("Extensive") sutras (later called

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explains that its discussion of the bodhisattva path is partly meant "to stop those who are in fact not bodhisattvas from giving rise to the self-conceit that they are." However, for Sarvāstivāda, one is not technically a bodhisattva until the end of the third incalculable aeon, after which one

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of the Tang dynasty, was the only female ruler of China. She used the growing popularity of Esoteric Buddhism in China for her own needs. Though she was not the only ruler to have made such a claim, the political utility of her claims, coupled with sincerity make her a great example. She built

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These three are not types of people, but rather types of motivation. According to Patrul Rinpoche, the third quality of intention is most noble though the mode by which Buddhahood occurs is the first; that is, it is only possible to teach others the path to enlightenment once one has attained

4918:. Various Indian commentators like Prajñakaramati interpret the term as a synonym for citta (mind, thought) or vyavasāya (decision, determination). Thus, the term bodhisattva could also mean: "one whose mind, intentions, thoughts or wishes are fixed on bodhi". In this sense, this meaning of 4159: 3451:, for instance, states that as many bodhisattvas as there grains of sand in the Ganges turn back from the pursuit of Buddhahood and that out of innumerable beings who give rise to bodhicitta and progress toward Buddhahood, only one or two will reach the point of becoming irreversible." 5249: 3225:

state in which one is neither limited to samsara nor nirvana. A being who has reached this kind of nirvana is not restricted from manifesting in the samsaric realms, and yet they remain fully detached from the defilements found in these realms (and thus they can help others).

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is supported by some passages in the Early Buddhist Texts (such as at SN 23.2, parallel at SĀ 122). The etymology is also supported by the Pāli commentaries, Jain sources and other modern scholars like Tillman Vetter and Neumann. Another related possibility pointed out by

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present textual approaches to determine one's status as an advanced bodhisattva. These mainly depend on a person's attitude towards listening to, believing, preaching, proclaiming, copying or memorizing and reciting the sutra as well as practicing the sutra's teachings.

1206:, the Buddha regularly uses the phrase "when I was an unawakened Bodhisatta" to describe his experiences before his attainment of awakening. The early texts which discuss the period before the Buddha's awakening mainly focus on his spiritual development. According to 2387:, for example, explains that the arising of bodhicitta is the first step in the bodhisattva's career. Thus, the arising of bodhicitta, the compassionate mind aimed at awakening for the sake of all beings, is a central defining element of the bodhisattva path. 2552:

collection which was widely cited by various sources. According to Ulrich Pagel, this text is "one of the longest works on the bodhisattva in Mahayana literature" and thus provides extensive information on the topic bodhisattva training, especially

3462:) or "not long set out in the vehicle" with scorn, describing them as "blind", "unintelligent", "lazy" and "weak". Early Mahayana works identify them with those who reject Mahayana or who abandon Mahayana, and they are seen as likely to become 2572:

is outlined in a passage which states "the path to enlightenment comprises benevolence towards all sentient beings, striving after the perfections and compliance with the means of conversion." This path begins with contemplating the failures of

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Just as with non-Mahayana sources, Mahayana sutras generally depict the bodhisattva path as a long path that takes many lifetimes across many aeons. Some sutras state that a beginner bodhisattva could take anywhere from 3 to 22 countless eons

3187:. In the various Mahāyāna texts, two theories can be discerned. One view is the idea that a bodhisattva must postpone their awakening until full Buddhahood is attained (at which point one ceases to be reborn, which is the classical view of 5705:

Basham, A.L. (1981). The evolution of the concept of the bodhisattva. In: Leslie S Kawamura, The bodhisattva doctrine in Buddhism, Published for the Canadian Corporation for Studies in Religion by Wilfrid Laurier University Press, p.

4833:(T. W. Rhys Davids and W. Stede), "A being seeking for bodhi" (M. Anesaki), "Erleuchtungswesen" (Enlightenment Being) (M. Winternitz), "Weisheitswesen" ("Wisdom Being") (M. Walleser). This etymology is also supported by the Mahayana 1840:

According to modern Theravada authors, meeting a Buddha is needed to truly make someone a bodhisattva because any other resolution to attain Buddhahood may easily be forgotten or abandoned during the aeons ahead. The Burmese monk

5108: 4198:(Jp: Kannon), a female form of Avalokiteshvara, is the most widely revered bodhisattva in East Asian Buddhism, generally depicted as a motherly figure. Guanyin is venerated in various other forms and manifestations, including 4119:

While the veneration of bodhisattvas is much more widespread and popular in the Mahayana Buddhist world, it is also found in Theravada Buddhist regions. Bodhisattvas which are venerated in Theravada lands include Natha Deviyo

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Jeffrey Samuels echoes this perspective, noting that while in Mahayana Buddhism the bodhisattva path is held to be universal and for everyone, in Theravada it is "reserved for and appropriated by certain exceptional people."

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Bodhisattvas who attain this ground 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

2112:, which are personifications of the basic virtues of wisdom and compassion respectively and are the two most important bodhisattvas in Mahayana. The development of bodhisattva devotion parallels the development of the Hindu 4886:

The Sanskrit term sattva may mean "strength, energy, vigour, power, courage" and therefore, bodhisattva could also mean "one whose energy and power is directed towards bodhi". This reading of sattva is found in Ksemendra's

2561:. Pagel also argues that this text was quite influential on later Mahayana writings which discuss the bodhisattva and thus was "of fundamental importance to the evolution of the bodhisattva doctrine." Other sutras in the 1241:(gods). These sources also discuss various miracles which accompanied the bodhisattva's conception and birth, most famously, his taking seven steps and proclaiming that this was his last life. The Chinese source (titled 3237:

may have taken some time to develop and is not obvious in some of the early Mahāyāna literature, therefore while earlier sutras may sometimes speak of "postponement", later texts saw no need to postpone the "superior"

2519:. Contemporary Mahāyāna Buddhism encourages everyone to give rise to bodhicitta and ceremonially take bodhisattva vows. With these vows and precepts, one makes the promise to work for the complete enlightenment of all 3885:. According to Lewis Lancaster, these "celestial" or "heavenly" bodhisattvas are seen as "either the manifestations of a Buddha or they are beings who possess the power of producing many bodies through great feats of 2414:

We having crossed (the stream of samsara), may we help living beings to cross! We being liberated, may we liberate others! We being comforted, may we comfort others! We being finally released, may we release others!

7175: 4694:, there are four mountains that are regarded as bodhimaṇḍas for bodhisattvas, with each site having major monasteries and being popular for pilgrimages by both monastics and laypeople. These four sacred places are: 4516: 1270:

present the "bodhisattva Maitreya" as an example figure (EĀ 20.6 and EĀ 42.6) and one sutra in this collection also discuss how the Buddha taught the bodhisattva path of the six perfections to Maitreya (EĀ 27.5).

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Later Mahayana Buddhists also developed specific rituals and devotional acts for which helped to develop various preliminary qualities, such as faith, worship, prayer, and confession, that lead to the arising of

2542:) of the bodhisattvas, which includes all the duties, virtues and practices that bodhisattvas must accomplish to attain Buddhahood. An important early Mahayana source for the practice of the bodhisattva is the 5273: 1860:(1907–1995) both sought to receive a prediction from a Buddha in the future and believed meritorious actions done for the good of Buddhism would help in their endeavor to become bodhisattvas in the future. 2116:. Indeed, Dayal sees the development of Indian bodhisattva cults as a Buddhist reaction to the growth of bhakti centered religion in India which helped to popularize and reinvigorate Indian Buddhism. 5053: 3009:, where they can study the path directly with a Buddha. This could significantly shorten the length of the path, or at least make it more bearable. East Asian Pure Land Buddhist traditions, such as 1852:

and thus receive a prediction from him. Medieval Theravada literature and inscriptions report the aspirations of monks, kings and ministers to meet Maitreya for this purpose. Modern figures such as

7783: 2271:(fully self-awakened one). For the yogacarins then, only some beings (those who have the "bodhisattva lineage") can enter the bodhisattva path. In East Asian Buddhism, the view of the one vehicle ( 5131: 2916:), which Dayal calls "the sine qua non of moral progress for a bodhisattva." Mindfulness is widely emphasized by Buddhist authors and Sanskrit sources and it appears four times in the list of 37 1444:, which they termed "Bodhisattva Piṭaka" or "Vaipulya (Extensive) Piṭaka". None of these have survived. Dar Hayal attributes the historical development of the bodhisattva ideal to "the growth of 5170: 1471:) in front of a past Buddha. During the first incalculable aeon he is said to have encountered and served 75,000 Buddhas, and 76,000 in the second, after which he received his first prediction ( 1514:

presents various ideas regarding the school's conception of the bodhisattva ideal. According to this text, bodhisattva Gautama had already reached a level of dispassion at the time of Buddha

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deeds generally express bodhisattva qualities and practices (such as compassion, the six perfections, and supernatural power) in dramatic ways, and include numerous acts of self-sacrifice.

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Buddhists (especially Mahayanists) venerate several bodhisattvas (such as Maitreya, Manjushri and Avalokiteshvara) which are seen as highly spiritually advanced (having attained the tenth

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is a similarly influential text (a revealed text, or terma) which focuses on Chenrezig (Avalokiteshvara, who is seen as the country's patron bodhisattva) and his miraculous activities in

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means "earth" or "place" and figurately can mean "ground, plane, stage, level; state of consciousness". There are various lists of bhumis, the most common is a list of ten found in the

1210:, most of these passages focus on three main themes: "the bodhisattva's overcoming of unwholesome states of mind, his development of mental tranquillity, and the growth of his insight." 6283:

Silk, Jonathan; Hinüber, Oskar von; Eltschinger, Vincent; eds. (2016). "Lotus Sutra", in Brill's Encyclopedia of Buddhism, Volume 1: Literature and Languages. Leiden: Brill. p. 147

3342:), "one finds four key stages that are demarcated throughout this early textual material that constitute the most basic elements in the path of a bodhisattva". These main elements are: 3017:, hold the view that realizing Buddhahood through the long bodhisattva path of the perfections is no longer practical in the current age (which is understood as a degenerate age called 1128:

generally understands the bodhisattva path as being open to everyone, and Mahāyāna Buddhists encourage all individuals to become bodhisattvas. Spiritually advanced bodhisattvas such as

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Mahayana bodhisattvas were not just abstract models for Buddhist practice, but also developed as distinct figures which were venerated by Indian Buddhists. These included figures like

1891:. Many other Sri Lankan kings from the 3rd until the 15th century were also described as bodhisattas and their royal duties were sometimes clearly associated with the practice of the 3447:

manner to the nikāya sources, Mahāyāna sūtras also see new bodhisattvas as likely to regress, while seeing irreversible bodhisattvas are quite rare. Thus, according to Drewes, "the

4172: 5237: 3391:), "the event when a Buddha predicts the time and place of a bodhisattva's subsequent awakening." The prediction is directly associated with the status of irreversibility. The 2845:(6:2) states that wisdom leads the other perfections as a man with eyes leads the blind. This perfect or transcendent wisdom has various qualities, such as being non-attached ( 7869: 1353:, would become the future Buddha and that this had been predicted by the Buddha Sakyamuni was also an early doctrine related to the bodhisattva ideal. It first appears in the 1329:) of one's future Buddhahood was necessary to become a bodhisattva. According to Drewes, "all known models of the path to Buddhahood developed from this basic understanding." 1317:

offers five blue lotuses and spreads out his hair or entire body for Dīpankara to walk on, resolving to one day become a Buddha. Dīpankara then confirms that they will attain

4958:(菩薩), a phonetic transcription of the Sanskrit term. However, early Chinese translators sometimes used a meaning translation of the term bodhisattva, which they rendered as 7179: 3806:

schools recognize additional grounds (varying from 3 to 10 further stages), mostly 6 more grounds with variant descriptions. A bodhisattva above the 7th ground is called a

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and Shantideva. Some scholars have used these texts to argue for "the forest hypothesis", the theory that the initial Bodhisattva ideal was associated with a strict forest

2153:, a skillful device invented by the Buddha to get beings of various abilities on the path. But ultimately, it will be revealed to them that there is only one vehicle, the 1256:. Yet another important element of the bodhisattva doctrine, the idea of a prediction of someone's future Buddhahood, is found in another Chinese early Buddhist text, the 3401: 2404: 2063: 1793:) for the presence of a living Buddha, since only a Buddha has the knowledge for making a reliable prediction. This is the generally accepted view maintained in orthodox 7971:

White, Kenneth R.; The Role of Bodhicitta in Buddhist Enlightenment: Including a Translation into English of Bodhicitta-sastra, Benkemmitsu-nikyoron, and Sammaya-kaijo;

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even states that calling Avalokiteshvara to mind can help save someone from natural disasters, demons, and other calamities. It is also supposed to protect one from the

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The Making of a Savior Bodhisattva: Dizang in Medieval China, by Zhiru (Kuroda Institute Studies in East Asian Buddhism series no. 21), University of Hawaii Press, 2007

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or tantric Buddhism) lead to the idea that certain methods and practices could substantially shorten the path (and even lead to Buddhahood in a single lifetime). In

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state that without mindfulness, a bodhisattva will be helpless and uncontrolled (like a mad elephant) and will not succeed in conquering the mental afflictions.

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also claim that arhats that have reached nirvana have not truly finished their spiritual quest, for they still have not attained the superior goal of sambodhi (

1714:(5th-century CE), orthodox Theravāda held the standard Indian Buddhist view that there were three main spiritual paths within Buddhism: the way of the Buddhas ( 5369: 5345: 5069: 1278:, the Bodhisatta (bodhisattva) is also described as someone who is still subject to birth, illness, death, sorrow, defilement, and delusion. According to the 2232:

that the two vehicles differ in numerous ways, such as intention, teaching, employment (i.e., means), support, and the time that it takes to reach the goal.

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depict the idea that there are multiple Buddhas and that there will be many future Buddhas, all of which must train as bodhisattas. Non-canonical Theravada

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Sṛṣṭikartā Lokeśvara (Avalokiteshvara in the process of creation), in which the bodhisattva takes on the form of Sṛṣṭikartā (creator) and emanates all the

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Literature which glorifies such bodhisattvas and recounts their various miracles remains very popular in Asia. One example of such a work of literature is

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A Study of Mahayanasamgraha III: The Relation of Practical Theories and Philosophical Theories." Ph.D. dissertation, The University of Calgary, pp. 38-40.

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Over time, numerous historical Buddhist figures also came to be seen as bodhisattvas in their own right, deserving of devotion. For example, an extensive

1755:'s commentary notes that to become a bodhisattva one must make a valid resolution in front of a living Buddha. The Buddha then must provide a prediction ( 1140:

are also widely venerated across the Mahāyāna Buddhist world and are believed to possess great magical power which they employ to help all living beings.

1120:, the bodhisattva is mainly seen as an exceptional and rare individual. Only a few select individuals are ultimately able to become bodhisattvas, such as 5357: 5261: 2515:

After these preliminaries have been accomplished, then the aspirant is seen as being ready to give rise to bodhicitta, often through the recitation of a

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as a bodhisattva. The depiction of bodhisattva in Buddhist art around the world aspires to express the bodhisattva's qualities such as loving-kindness (

9821: 8296: 3201:, which mentions that bodhisattvas take the following vow: "I shall not enter into final nirvana before all beings have been liberated." Likewise, the 1941: 1264:

aspires to become a Buddha in the future and the Buddha then predicts that Maitreya will become a Buddha in the future. Other discourses found in the

1611:, C: 轉性行 zhuǎn xìng xíng) or “course of purity” (G: śukracaria), this is the stage at which one cannot fall back and is assured of future Buddhahood. 4269: 1286:, while all the Buddhist traditions agree that to attain Buddhahood, one must "make a deliberate resolution" and fulfill the spiritual perfections ( 5218: 3417:), as in, destined to become a Buddha in the next life. Lamotte also mentions four similar stages of the bodhiattva career which are found in the 3395:

states: "all the bodhisattvas who have realized the irreversible stage have obtained their prediction to Buddhahood from the Buddhas in the past."

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According to James B. Apple, if one studies the earliest textual materials which discuss the bodhisattva path (which includes the translations of

1274:'Bodhisatta' may also connote a being who is "bound for enlightenment", in other words, a person whose aim is to become fully enlightened. In the 9825: 5285: 2320:. This movement developed new ideas and texts which introduced new bodhisattvas and re-interpreted old ones in new forms, developed in elaborate 5085: 10049: 3527:

famously assures large numbers people that they will certainly achieve Buddhahood, with few requirements (other than hearing and accepting the

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According to David Drewes, "Mahayana sutras unanimously depict the path beginning with the first arising of the thought of becoming a Buddha (

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Because of this, it was and remains a common practice in Theravada to attempt to establish the necessary conditions to meet the future Buddha

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the central defining feature of a Mahāyāna bodhisattva is the universal aspiration to end suffering for all sentient beings, which is termed

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The Treatise on the Great Virtue of Wisdom, Volume V (Traite de la Grande Vertu de Sagesse de Nagarjuna (Mahaprajnaparamitasastra), Tome V),

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was also traditionally considered to be a reincarnation of Maitreya. Paul Williams writes that some modern Theravada meditation masters in

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that allows a Buddha to remain engaged in the samsaric realms without being affected by them. This attainment was understood as a kind of

8096: 8374: 3908:, they are typically depicted as princes and princesses, with royal robes and jewellery (since they are the princes of the Dharma). In 2004:, "Bodhisattva Vehicle") is based principally upon the path of a bodhisattva. This path was seen as higher and nobler than becoming an 1245:) also states that while living as a monk under the Buddha Kāśyapa he "made his initial vow to Buddhahood practicing the holy life." 8109: 5309: 4151:

The recounting of Jataka tales, which discuss the bodhisattva deeds of Gautama before his awakening, also remains a popular practice.

2807:). These various sets of precepts are usually taken by bodhisattva aspirants (lay and ordained monastics) along with classic Buddhist 11047: 8131: 1944:(956–972 CE), who had the words inscribed "none but the bodhisattvas will become kings of a prosperous Lanka," among other examples. 4453:. She ruled by the title of "Holy Emperor", and claimed to be a Bodhisattva too. She became one of China's most influential rulers. 1290:

or pāramitās) as a bodhisattva, the actual bodhisattva path is not taught in the earliest strata of Buddhist texts such as the Pali

11032: 3987:) are also seen as compassionate savior figures, constantly working for the good of all beings. The Avalokiteshvara chapter of the 3478:

do is to help individuals determine if they have already received a prediction in a past life, or if they are close to this point.

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Over time the term came to be applied to other figures besides Gautama Buddha in Theravada lands, possibly due to the influence of

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By the time that the Buddhist tradition had developed into various competing sects, the idea of the bodhisattva vehicle (Sanskrit:

7570:"Review of Buddhism, Diplomacy, and Trade: The Realignment of Sino-Indian Relations, 600—1400. Asian Interactions and Comparisons" 10641: 10093: 3405:

divides the bodhisattva path into three main stages. The first stage is that of bodhisattvas who "first set out in the vehicle" (

1660: 6777: 5297: 4870:) means "clung, stuck or attached to, joined or connected with, addicted or devoted to, fond of, intent on". This etymology for 10804: 10296: 8276: 7127: 1494: 6004:': (Studies in Gāndhārī Manuscripts 3). Journal of the International Association of Buddhist Studies, v.44, 2021, pp. 355-401. 4424: 4144:. The veneration of some of these figures may have been influenced by Mahayana Buddhism. These figures are also understood as 8010: 7956: 7911: 6669: 6631: 6606: 6483: 6069: 5893: 5563: 5536: 4073:("Vajra in hand"), the bodhisattva of protection, the protector of the Buddha (in East Asian sources, this figure appears as 3514: 3094:

is also highly critical of monks living in monasteries and in cities who are seen as not practicing meditation and morality.

2839:) is generally seen as the most important and primary of the perfections, without which all the others fall short. Thus, the 2278:

The term bodhisattva was also used in a broader sense by later authors. According to the eighth-century Mahāyāna philosopher

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Gone Beyond: The Prajnaparamita Sutras The Ornament Of Clear Realization And Its Commentaries In The Tibetan Kagyu Tradition

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In the Tibetan tradition, there are eight bodhisattvas known as the "Eight Great Bodhisattvas", or "Eight Close Sons" (Skt.

2784:. They are extolled and praised by these sources as "the great oceans of all the bright virtues and auspicious principles" ( 2316:

The bodhisattva doctrine went through a significant transformation during the development of Buddhist tantra, also known as

8459: 8301: 6803: 4951:). Thus, this translation combines two possible etymologies of sattva explained above: as "mind" and as "courageous, hero". 1061:. Mahayana bodhisattvas are spiritually heroic persons that work to attain awakening and are driven by a great compassion ( 8055: 7346: 2899:). Due to the bodhisattva's compassionate wish to save all beings, they develop innumerable skillful means or strategies ( 2440:

These elements, which constitute a kind of preliminary preparation for bodhicitta, are found in the "seven part worship" (

1237:

while living in Tuṣita, while the Chinese source states that his lifespan, appearance, and glory was greater than all the

10636: 8049: 5206: 3557: 1876: 3681:

it is said to be like a radiating light that fully burns that which opposes enlightenment. The emphasized perfection is

3276:

Over time, a more varied analysis of bodhisattva careers developed focused on one's motivation. This can be seen in the

3090:

also promotes a solitary life of meditation in the forests, far away from the distractions of the householder life. The

2381:, typically aeons before one first receives a Buddha's prediction, and apply the term bodhisattva from this point." The 2235:

Over time, Mahayana Buddhists developed mature systematized doctrines about the bodhisattva. The authors of the various

10533: 10083: 8178: 5618:"The Bodhisattva Ideal in Theravāda Buddhist Theory and Practice: A Reevaluation of the Bodhisattva-Śrāvaka Opposition" 4683:

achieved Buddhahood. There are also sacred places of awakening for bodhisattvas located throughout the Buddhist world.

3567:

According to various Mahāyāna sources, on the way to becoming a Buddha, a bodhisattva proceeds through various stages (

1733:

An altar depicting Burmese Buddhist weizzas. In this esoteric tradition, weizzas consider themselves to be bodhisattvas

909: 355: 312: 4255:

feature female bodhisattvas as main characters and discuss their life, teachings and future Buddhahood. These include

4101: 3849:

Manifesting Sympathy: Not making differences, not treating yourself as different and not treating others as different.

3050:, held that anyone who practiced the path properly could reach awakening in this very lifetime. Buddhist schools like 1898:

Popular Buddhist figures have also been seen as bodhisattvas in Theravada Buddhist lands. Shanta Ratnayaka notes that

8379: 7984: 7928: 7889: 7620: 7555: 7504: 7471: 5693: 5587: 4185: 3149: 2279: 977: 10626: 8068: 8023: 6895: 3843:

Kind Speech: Feeling genuine affection for other sentient beings and offering words that are neither harsh nor rude.

3207:

states "I must lead all beings to Liberation. I will stay here till the end, even for the sake of one living soul."

3027:

to bring Buddhist practitioners to the pure land of Sukhavati, where they will better be able to practice the path.

1879:(r. 247–249), who was renowned for his compassion, took vows for the welfare of the citizens, and was regarded as a 1252:

This text discusses bodhisattva qualities in the context of six previous Buddhas who lived long ago, such as Buddha

10311: 10056: 6028: 4510: 2905:) with which to teach and guide different kinds of beings with all sorts of different inclinations and tendencies. 2585:. It then proceeds through all six perfections and finally discusses the four means of converting sentient beings ( 2538:

After a being has entered the path by giving rise to bodhicitta, they must make effort in the practice or conduct (

2073:, which is also the earliest known Mahāyāna definition. This definition is given as the following: "Because he has 4595:

While bodhisattvas tend to be depicted as conventionally beautiful, there are instances of their manifestation as

10703: 10693: 8522: 4233:: "zhōngxìng"), which accounts for their ability to manifest in masculine and feminine forms of various degrees. 4180:, seated on a white dragon. Some Japanese sources associate this figure with the naga princess in the Lotus sutra 3916:

figure with a serene expression and graceful manner. This is probably in accordance to the description of Prince

2548: 2282:, the term "bodhisattva" can refer to those who follow any of the three vehicles, since all are working towards 10648: 10301: 10103: 9994: 9939: 8512: 5982: 5194: 2686: 2648: 2228: 160: 7530:"Temple Myths and the Popularization of Kannon Pilgrimage in Japan: A Case Study of Ōya-ji on the Bandō Route" 10618: 10316: 9999: 8291: 8124: 8101: 5789: 4839:, which, however, explains the meaning of the term bodhisattva as "one who admonishes or exhorts all beings." 4794: 4766: 4738: 4710: 3071: 1903: 1871:

tradition of Sri Lanka practiced Mahayana Buddhism and was very influential until the 12th century. Kings of

838: 533: 8079: 7231: 6154: 4891:

Har Dayal supports this reading, noting that the term sattva is "almost certainly related to the Vedic word

3215: 3197: 2986:) number of kalpas. Thus, the bodhisattva path could take many billions upon billions of years to complete. 2119:

Some Mahayana sutras promoted another revolutionary doctrinal turn, claiming that the three vehicles of the

1589:, C: 願性行 yuàn xìng xíng), one makes their first resolution to attain Buddhahood in the presence of a Buddha. 1578:, Chinese: 自性行 zì xìng xíng), one first plants the roots of merit in front of a Buddha to attain Buddhahood. 11042: 10201: 10073: 10044: 9746: 8085: 4675:. Many temples and monasteries are famous as bodhimaṇḍas. Perhaps the most famous bodhimaṇḍa of all is the 2191: 783: 558: 518: 5182: 4030:) and are seen as the main bodhisattvas of Shakyamuni Buddha. These same "Eight Great Bodhisattvas" (Chn. 3302:

Shepherd-like bodhicitta – To aspire to become a Buddha only after all other sentient beings have done so.

2012:. Hayal notes that Sanskrit sources generally depict the bodhisattva path as reaching a higher goal (i.e. 10991: 10844: 9892: 9801: 9271: 8916: 8429: 8324: 6001: 5123: 4583: 4317: 1814:), like Gautama, reach Buddhahood in four incalculable aeons (asaṃkheyyas) and a hundred thousand kalpas. 9436: 7961:

Werner, Karel; Samuels, Jeffrey; Bhikkhu Bodhi; Skilling, Peter; Bhikkhu Anālayo, McMahan, David (2013)

3339: 2788:) and "the Teacher, the Way and the Light...the Refuge and the Shelter, the Support and the Sanctuary" ( 1536: 10797: 10741: 10221: 9697: 9183: 8306: 8139: 7574: 7464:

A dictionary of Chinese Buddhist terms: with Sanskrit and English equivalents and a Sanskrit-Pali index

5044: 3604: 3328: 2520: 1971: 1963: 1915: 1058: 9631: 2432:) of a bodhisattva's future Buddhahood. This is seen as an important step along the bodhisattva path. 1695:

literature also teaches about bodhisattvas and the bodhisattva path. The worship of bodhisattvas like

10631: 10444: 10434: 10306: 9289: 8869: 8630: 8605: 6840: 5435: 5394: 4851: 4821: 4734: 4538: 4163:

A 12th century Japanese illustration of the nāga princess offering the jewel to the Buddha, from the

4107: 4039: 3846:

Benevolence: Working out skillful methods to benefit sentient beings, be they of low or high station.

3813: 3782:

In some sources, these ten stages are correlated with a different schema of the buddhist path called

3335: 3222: 2962: 2851: 2284: 1014: 658: 8655: 1604:), in which one continues to practice until one meets a Buddha who confirms one's future Buddhahood. 468: 142: 11037: 10736: 10088: 9902: 9880: 9873: 9776: 9309: 8929: 8745: 8690: 8311: 8117: 7923:

Lampert, K.; Traditions of Compassion: From Religious Duty to Social Activism. Palgrave-Macmillan;

4924: 4903: 4658: 4365:

to be bodhisattvas. In Chinese Buddhism, various historical figures have been called bodhisattvas.

3783: 3350:), when a person first aspires to attain the state of Buddhahood and thereby becomes a bodhisattva" 2678: 2661: 2615: 2209:

Classical Indian mahayanists held that the only sutras which teach the bodhisattva vehicle are the

1895:. In some cases, they explicitly claimed to have received predictions of Buddhahood in past lives. 1176: 1065:). These beings are exemplified by important spiritual qualities such as the "four divine abodes" ( 999: 663: 613: 7411: 7054:

Words of My Perfect Teacher: A Complete Translation of A Classic Introduction to Tibetan Buddhism.

3999:

is said to have constantly prayed to Avalokiteshvara for protection on his long journey to India.

3655:

The light of Dharma is said to radiate for others from the bodhisattva who accomplishes the third

2275:) which holds that all Buddhist teachings are really part of a single path, is the standard view. 2245:, and thus held that all beings can become bodhisattvas. The texts and sutras associated with the 1681:) to attain Buddhahood. Gautama then took four incalculable aeons and a hundred thousand, shorter 1518:

many aeons ago and he is also said to have attained the perfection of wisdom countless aeons ago.

10673: 10653: 9984: 9964: 9721: 9451: 8695: 8074: 7849: 6921: 4608: 4394:

are said to be bodhisattvas, all emanations of Avalokiteshvara. Deities like Saraswati (Chinese:

3866:, the background art depicts his pure land and attendant bodhisattvas. From a Buddhist temple in 3493:

and various tests, especially tests based on one's reaction to the hearing of the content in the

3299:

Boatman-like bodhicitta – To aspire to become a Buddha at the same time as other sentient beings.

2818: 823: 4418:. Both figures are closely connected with Avalokiteshvara. In a similar manner, the Hindu deity 3474:

path). Rather than encouraging them to become bodhisattvas, what early Mahayana sutras like the

3296:

King-like bodhicitta – To aspire to become a Buddha first in order to then help sentient beings.

2069:, one of the earliest known Mahayana texts, contains a simple and brief definition for the term 10683: 10523: 10191: 10161: 9934: 9885: 9726: 9674: 9669: 9431: 9252: 9149: 8901: 8896: 8645: 8091: 4986: 3141:

collection, the bodhisattva ideal is placed "firmly within the reach of non-celibate layfolk."

3018: 2822: 2733: 1933:

writes that the bodhisattva ideal has traditionally been held to be higher than the state of a

1365:

may have considered himself a bodhisattva, as one edict states that he "set out for sambodhi."

1183: 1025: 902: 638: 623: 603: 528: 523: 438: 345: 9013: 4820:

The etymology of the Indic terms bodhisattva and bodhisatta is not fully understood. The term

1531:

of the bodhisattva path without giving specific time frames (though it's said to take various

1044:

and has also received a confirmation or prediction from a living Buddha that this will be so.

11027: 10790: 10688: 10658: 10239: 10171: 10004: 9919: 9914: 9838: 9833: 9751: 8281: 7154: 3553: 2841: 1507: 1437: 1410: 843: 833: 788: 9304: 7645: 4217:, has prompted conversation regarding the nature of a bodhisattva's appearance. Chan master 4203: 3917: 3697: 3587:(but there are also lists of seven stages as well as lists which have more than 10 stages). 3265: 3245:

In this Yogacara model, the bodhisattva definitely rejects and avoids the liberation of the

2729: 2175: 2125: 1624:

Sinhalese statue of Avalokiteśvara (also known as Natha, Lokeshvara Natha, Natha Deviyo) in

1394: 10996: 10971: 10821: 10711: 10678: 10663: 10181: 10078: 10024: 9909: 9848: 9816: 9811: 9796: 9781: 9771: 9736: 9649: 9341: 9264: 8567: 8507: 8256: 8223: 8173: 7895: 7347:

The Hindu Buddha and the Buddhist Visnu: Religious Transformations in Indian and Sri Lanka.

6229: 5430: 4899:" and thus, the term bodhisatta should be interpreted as "heroic being, spiritual warrior." 4207: 3905: 3490: 2970:

states that the bodhisattva must cultivate the six paramitas for three incalculable aeons (

2800: 2690: 2670: 2642: 1899: 1853: 1751:, a text which focuses on the bodhisattva path and on the ten perfections of a bodhisatta. 1625: 1203: 1191: 853: 813: 808: 773: 618: 498: 406: 391: 335: 307: 24: 10956: 10551: 9166: 9035: 8961: 8837: 8575: 7935:

The Bodhisattvapiṭaka: Its Doctrines, Practices and Their Position in Mahāyāna Literature.

7787:, in Collected Papers, Volume IV, K.R. Norman (ed.), Oxford: The Pali Text Society, 80‒91. 7550:

pp. 130-133. New Delhi: Abhinav Publications, Indira Gandhi National Centre for the Arts.

4547: 2859:). It is generally understood as a kind of insight into the true nature of all phenomena ( 2302: 1868: 8: 10518: 10397: 10231: 10206: 10196: 10156: 10133: 10016: 9989: 9949: 9868: 9858: 9786: 9713: 9144: 9001: 8782: 8760: 8712: 8532: 8332: 8188: 8168: 7963: 7903: 7851:

Notes on the Chengju guangming jing, 'Sūtra of Achieving the Bright Light Concentration'.

6475: 5528: 5076: 4828:). The second part of the compound has many possible meanings or derivations, including: 4415: 2530:

In Mahāyāna, bodhisattvas are often not Buddhist monks and are former lay practitioners.

2419:

Other sutras contain longer and more complex formulas, such as the ten vows found in the

1738: 863: 818: 756: 696: 633: 578: 573: 328: 317: 225: 10864: 8492: 8419: 7920:

Wilfrid Laurier University Press, Wilfrid Laurier University, Waterloo, Ontario. Canada.

7612:

Buddhism, diplomacy, and trade : the realignment of Sino-Indian relations, 600-1400

7072:

The Irreversible Bodhisattva (avaivartika) in the Lotus sutra and Avaivartikacakrasutra.

4985:

can mean "substance". Some modern scholars interpret bodhisattva in this light, such as

4687:, a sacred mountain in India, is traditionally held to be Avalokiteshvara's bodhimaṇḍa. 4096: 4092: 3878: 2924:, a bodhisattva must never lose mindfulness so as not to be confused or distracted. The 2253:(families, lineages), that inherently predisposed a person to either the vehicle of the 2121: 1781:

commentaries makes this explicit by stating that one cannot use a substitute (such as a

1476: 1373: 1310: 1295: 1057:, a spontaneous wish and compassionate mind to attain Buddhahood for the benefit of all 10581: 10486: 10328: 10291: 10286: 10216: 10166: 10113: 10108: 9979: 9974: 9969: 9959: 9944: 9929: 9924: 9863: 9843: 9806: 9731: 9536: 9237: 9161: 9039: 8981: 8822: 8722: 8650: 8625: 8271: 8201: 7997: 7976: 7972: 7591: 5637: 4667: 4373: 3992: 3897: 3731: 3211: 3188: 3184: 2994: 2021: 1967: 1321:. Early Buddhist authors saw this story as indicating that the making of a resolution ( 1225:

32) discuss the marvelous qualities of the bodhisattva Gautama in his previous life in

1198:

in his previous lives and as a young man in his last life, when he was working towards

1164: 848: 828: 768: 763: 651: 553: 546: 473: 463: 370: 20: 10380: 4210:, Eleven-Headed Thousand-Armed Guanyin and Guanyin Of The Southern Seas among others. 3541: 3111:

and train under a guru in order to perfect his meditation practice and realization of

2795:

While many Mahayana sources discuss the bodhisattva's training in ethical discipline (

2131: 1425:

The bodhisattvayana was referred by other names such as "vehicle of the perfections" (

1218: 10882: 10759: 10721: 10417: 10402: 10365: 10350: 10123: 10039: 9954: 9791: 9756: 9741: 9468: 9458: 9139: 8986: 8971: 8842: 8765: 8685: 8620: 8552: 8439: 8196: 8006: 7980: 7952: 7924: 7907: 7885: 7626: 7616: 7583: 7551: 7510: 7500: 7477: 7467: 7282:

Dalai Lama XIV Bstan-ʼdzin-rgya-mtsho, Dalai Lama XIV, Dalai Lama, Santideva (1994).

6787: 6717:

Mipham's Beacon of Certainty: Illuminating the View of Dzogchen, the Great Perfection

6665: 6627: 6602: 6479: 6316: 6162:

Volume 47, Number 3, July 1997, pp. 399–415. Reprinted with permission of the author.

6065: 5953:

History of Religions, volume 61, number 2, November 2021. The University of Chicago.

5889: 5689: 5617: 5583: 5559: 5532: 5404: 5386: 4834: 4499: 4354: 3504: 3122: 3081: 3014: 2812: 2776: 2578: 2507: 2474: 1535:). This set of four phases of the path is also found in other sources, including the 990: 895: 793: 778: 583: 458: 401: 365: 350: 281: 215: 118: 10829: 9703: 8497: 8397: 7284:

A Flash of Lightning in the Dark of Night: A Guide to the Bodhisattva's Way of Life,

7131: 5663:

The Middle Way. Journal of the Buddhist Society. August 2000. Vol. 75, No.2, 95–106.

5092: 5060: 4706: 4638:

of the major bodhisattvas are quite common and they often act as protector deities.

4619:

stands out with a feminine title and benevolent expression. In some depictions, her

4372:

are considered to be bodhisattvas in Mahayana Buddhist sources. For example, in the

4214: 4121: 4064: 3980: 3858: 3787: 2982:

and also declares that a bodhisattva must practice the path for an "inconceivable" (

2978:

meanwhile states that bodhisattvas must practice each perfection for sixty aeons or

2180: 2109: 1704: 1648: 1429:), "bodhisatva dharma", "bodhisatva training", and "vehicle of perfect Buddhahood". 1129: 45: 10935: 10874: 10859: 10407: 10360: 10355: 10211: 10176: 10151: 10146: 9897: 9853: 9766: 9441: 9097: 9090: 8874: 8864: 8750: 8414: 8286: 7947:: How to Enjoy a Life of Great Meaning and Altruism, a translation of Shantideva's 7210: 7074:

Bulletin of The Institute of Oriental Philosophy. No. 29, pp.(59-81) 176–154, 2014.

7056:

Translated by The Padmakara Translation Group. (Walnut Creek: Altamira, 1994), 218.

6312: 6064:. I: A–ak Bayes (15th ed.). Chicago, Illinois: Encyclopædia Britannica Inc. p. 30. 5954: 5629: 5399: 4691: 4631: 4596: 4571: 4442: 4237: 4199: 4074: 3867: 3798: 3592: 3583: 3569: 3277: 3129: 3066:

traditions maintain that they teach ways to attain Buddhahood within one lifetime.

3035: 2609: 2421: 2383: 1631: 1358: 1172: 936: 858: 803: 733: 723: 588: 189: 176: 96: 86: 9486: 6141:

Buddha in the Crown : Avalokitesvara in the Buddhist Traditions of Sri Lanka.

6096:

Buddha in the Crown : Avalokitesvara in the Buddhist Traditions of Sri Lanka.

6083:

Buddha in the Crown : Avalokitesvara in the Buddhist Traditions of Sri Lanka.

4989:, who translates the term as "one who has bodhi or perfect wisdom as his essence." 4762: 4011: 3943:

by Lu Kao (459–532) which was very influential in China. In Tibetan Buddhism, the

3161: 2929: 1511: 1448:(devotion, faith, love) and the idealisation and spiritualisation of the Buddha." 10976: 10915: 10849: 10771: 10716: 10668: 10596: 10466: 10264: 10244: 10186: 10098: 9761: 9659: 9506: 9242: 9225: 9210: 9188: 8740: 8610: 8444: 8424: 8062: 6825: 6807: 5983:"The Mahāsāṃghika and the Tathāgatagarbha (Buddhist Doctrinal History, Study 1)." 5161: 4855: 4790: 4252: 4241: 4145: 4086: 3945: 3863: 3620: 3549: 3424: 3281: 3178: 2909: 2758:, the practice of maturing the living beings, i.e. preaching and teaching others. 2741: 2516: 2499:(supplication) – request to Buddhas and Bodhisattvas to continue preaching Dharma 2463: 2397: 2392: 2364: 2360: 2210: 2113: 2040: 1940:

is considered not practical." He also quotes the 10th century king of Sri Lanka,

1643: 1636: 1620: 1398: 1238: 1234: 1230: 1207: 883: 798: 598: 508: 453: 269: 154: 9516: 8670: 8660: 8037: 8030:

Bodhisattva, probably Avalokiteshvara (Guanyin), Northern Qi dynasty, c. 550--60

6800: 6599:

The Weaving of Mantra: Kukai and the Construction of Esoteric Buddhist Discourse

4067:("Lord who gazes down at the world"), the savior bodhisattva of great compassion 2867: 1067: 448: 10966: 10951: 10910: 10726: 10429: 10279: 10061: 9641: 9621: 9541: 9230: 9220: 9154: 8991: 8477: 8340: 7374: 4684: 4520: 4505: 3112: 2955: 2835: 2808: 2745: 2682: 2599:

incorporates discussions related to other practices including super knowledge (

2261: 2009: 1930: 1532: 1456: 1306: 1265: 1222: 1195: 1168: 1153: 1103: 1041: 743: 673: 628: 486: 136: 110: 10981: 8029: 4559: 3956: 3829: 3722: 3712: 3280:

teaching on three types of motivation for generating bodhicitta. According to

2799:) in classic Buddhist terms, over time, there also developed specific sets of 2574: 2390:

Another key element of the bodhisattva path is the concept of a bodhisattva's

2143: 1669:(1st-2nd century BCE), which explains how Gautama, after making a resolution ( 1309:

becomes a bodhisattva is the story of his encounter with the previous Buddha,

11021: 10905: 10496: 10345: 9654: 9556: 9414: 9215: 9193: 9129: 8800: 8595: 8590: 8482: 8151: 7587: 7514: 7481: 6038:, Journal of the International Association of Buddhist Studies, 1985, 85-110. 5514:, Paper presented at the XVIII the IABS Congress, Toronto 2017, Updated 2019. 4911: 4623:

takes on a wrathful appearance. This variation is also found among images of

4369: 4322: 4137: 4061:("Gentle Glory") Kumarabhuta ("Young Prince"), the main bodhisattva of wisdom 3059: 3055: 3010: 2709: 2554: 2524: 1975: 1892: 1700: 1441: 1433: 1415: 1287: 1283: 1097: 568: 563: 503: 201: 8954: 8944: 8316: 7630: 7083:

Gelongma Karma Migme Chodron (trans from French); Lamotte, Etienne (trans).

5414: 4222: 3808: 3603:

It is said that being close to enlightenment and seeing the benefit for all

2928:

states that mindfulness is the principal asset of a bodhisattva, while both

2881: 2078: 1981: 1880: 1752: 1742: 1313:. During this encounter, a previous incarnation of Gautama, variously named 1275: 1091: 1079: 708: 513: 16:

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

10961: 10586: 10571: 10541: 10491: 10481: 10323: 10118: 9611: 9446: 9324: 9112: 9107: 8934: 8805: 8680: 8141: 8033: 8002: 7315:

Buddha in the Crown: Avalokitesvara in the Buddhist Traditions of Sri Lanka

7297:

Maṇḍalas in the Making: The Visual Culture of Esoteric Buddhism at Dunhuang

4876: 4824:

is uncontroversial and means "awakening" or "enlightenment" (from the root

4786: 4553: 4446: 3969: 3909: 3730:, so this state is "obviously transcendent". The emphasized perfection is 3464: 3419: 2979: 2699: 2666: 2582: 2349: 2184: 2017: 1935: 1842: 1801: 1777: 1764: 1747: 1692: 1682: 1483: 1463: 1452: 1406: 1333: 608: 493: 411: 297: 53: 9369: 9354: 9314: 9011: 8675: 8251: 8052:, all-in-one page with memory aids & collection of different versions. 6122: 4192:. She became an important figure, widely depicted in Indian Buddhist art. 4007: 3723: 3713: 3665: 2627: 2402: 2061: 1523: 1502: 10930: 10925: 10556: 10385: 9526: 9511: 9102: 9030: 8810: 8640: 8542: 8261: 7610: 7529: 6899: 5229: 5225: 4758: 4698: 4612: 4494: 4488: 4330: 4165: 4047: 3893: 3892:

The religious devotion to these bodhisattvas probably first developed in

3637:, the bodhisattva is free from the stains of immorality, therefore, this 2568:

According to Pagel, the basic outline of the bodhisattva practice in the

2048: 2026: 1907: 1771: 1711: 1665: 1487: 1421: 1413:. The doctrine is found, for example, in 2nd century CE sources like the 1378: 1248:

Another early source that discusses the qualities of bodhisattvas is the

1107:("transcendent knowledge" or "perfection of wisdom") and skillful means ( 39: 10546: 9006: 7595: 7569: 6662:

The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary

3364:"The attainment of the status of irreversibility" or non-retrogression ( 3315: 3024: 2989:

Later developments in Indian and Asian Mahayana Buddhism (especially in

2944: 2702:(which are mainly developed in order to convert, help and guide others). 2595:) and also through Jataka narratives. Using this general framework, the 2167: 1332:

Stories and teachings on the bodhisattva ideal are found in the various

11006: 10501: 10459: 10335: 10141: 10066: 9680: 9664: 9626: 9606: 9501: 9476: 9384: 9319: 9299: 9045: 8976: 8847: 8730: 8700: 8635: 8585: 8243: 8233: 8206: 7940: 6245:

The Perfection of Wisdom in Eight Thousand Lines and its Verse Summary.

5641: 5419: 4730: 4680: 4676: 4672: 4657:

The place of a bodhisattva's earthly deeds, such as the achievement of

4651: 4616: 4531: 4411: 4407: 4342: 4338: 4015: 3833: 3790: 3774:

The emphasized virtue is the practice of primordial wisdom. After this

3660: 3486: 3260: 3203: 3134: 2975: 2933: 2875: 2861: 2826: 2590: 2449: 2428:

Mahayana sources also discuss the importance of a Buddha's prediction (

2377: 2309: 2266: 2236: 2171:

Bengali Sculpture of Manjushri, the bodhisattva of wisdom, 11th century

2098: 2090: 2053: 1786: 1782: 1688: 1440:

sects) transmitted a collection of texts on bodhisattvas alongside the

1397:

was widespread among all the major non-Mahayana Buddhist traditions or

1345:

Apart from Jataka stories related to Sakyamuni, the idea that Metteya (

1318: 1053: 1018: 683: 443: 340: 9521: 8517: 4574:, the second attendant bodhisattva to Amitabha (after Avalokiteshvara) 3069:

Some of early depictions of the Bodhisattva path in texts such as the

2240: 2155: 2147:

which claims that the very idea of three separate vehicles is just an

2137: 1677:) of future Buddhahood from past Buddha Dīpaṃkara, he became certain ( 1432:

According to various sources, some of the Nikaya schools (such as the

1325:) in the presence of a living Buddha and his prediction/confirmation ( 1253: 1229:

heaven. The Pali text focuses on how the bodhisattva was endowed with

11001: 10986: 10920: 10897: 10839: 10476: 10449: 9616: 9491: 9203: 9119: 8996: 8886: 8859: 8852: 8815: 8772: 8735: 8502: 8467: 8434: 8409: 8364: 6173:

A few good men: the Bodhisattva path according to the Inquiry of Ugra

6158:

This is a slightly revised version of the essay earlier published in

5685: 5176:

Bodhisattva painting at Dun Huang in the "1000 Buddha cave" (cave 17)

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begins to perform the actions which lead to the manifestation of the

1402: 1279: 1137: 1117: 1029: 728: 703: 251: 243: 57: 10249: 9085: 8939: 8705: 8487: 8356: 8348: 8106:, fully digitized text from The Metropolitan Museum of Art libraries 8056:

Audio recitation of 'The 37 Practices of Bodhisattvas' in MP3 format

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Buddhist Studies Review 25(1) 2008, 27–53. ISSN (online): 1747-9681.

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Drewes, David, Early Indian Mahayana Buddhism II: New Perspectives,

5951:

The Problem of Becoming a Bodhisattva and the Emergence of Mahayana.

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By depending on the perfection of wisdom, does not abide in either

3319:

Green Tara and her devotees, Folio from a Bengali manuscript of the

3292:), a bodhisattva might be motivated in one of three ways. They are: 3043: 2886: 1875:

were often described as bodhisattvas, starting at least as early as

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Gampopa; The Jewel Ornament of Liberation; Snow Lion Publications;

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The Origins of Om Manipadme Hum: A Study of the Karandavyuha Sutra.

6499:(2nd ed.). Wigston, Leicestershire: Lorenz Books. p. 114. 5958: 5424: 5255:

White Avalokiteshvara (Amoghapasha Lokeshvara), 14th century, Nepal

5096: 5008: 4565: 4419: 4362: 4125: 4083:("Friendly One"), will become the Buddha of our world in the future 4080: 3996: 3612: 3545: 3354: 3254: 3102: 2892: 2589:). The path is presented through prose exposition, mnemonic lists ( 2340: 2219: 1997: 1990: 1911: 1888: 1864: 1849: 1800:

According to Theravāda commentators like Dhammapāla as well as the

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reveal knowledge of the bodhisattva ideal. Basham even argues that

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Gender variant representations of some bodhisattvas, most notably

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are popularly regarded as bodhisattvas. Various modern figures of

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What A Bodhisattva Does: Thirty-Seven Practices by Ngulchu Thogme

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Bodhisattva Manjushri as Tikshna-Manjushri (Minjie Wenshu), China

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Wénshū Púsà, Wénshūshīlì Púsà, Mànshūshìlì Púsà, Miàojíxiáng Púsà

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school of philosophy. Followers of Tibetan Buddhism consider the

4260: 4226: 4195: 4141: 4129: 3984: 3961: 3901: 3886: 3871: 3154: 3051: 2721: 2635: 2621: 2321: 1926: 1729: 1357:. According to A.L. Basham, it is also possible that some of the 1350: 1338: 1314: 1299: 1291: 1226: 418: 49: 9198: 8966: 8043: 5886:

Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture

4854:" or "attached to bodhi". Later, the term may have been wrongly 4188:

is a female personification of the perfection of wisdom and the

4054:(10th century). The Eight Great Bodhisattvas are the following: 3768:

The emphasized virtue is the understanding of self and non-self.

3642: 3214:, the nirvāṇa of an arhat and a superior type of nirvāṇa called 3157:(Guanyin, a popular female form of Avalokiteshvara in East Asia) 2713: 2565:

collection are also important sources for the bodhisattva path.

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Wooden gilded statue of Avalokiteśvara, Song Dynasty (960–1279)

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or vehicles is the question of a bodhisattva's relationship to

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Another key virtue which the bodhisattva must develop is great

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traditions, monastics rely solely on the bodhisattva precepts.

2325: 2288:. Therefore, the specific term for a Mahāyāna bodhisattva is a 2223: 2056:) and thus must continue to strive until they reach this goal. 1919: 1718:) i.e. the bodhisatta path; the way of the individual Buddhas ( 1445: 1362: 1199: 878: 433: 428: 423: 386: 124: 102: 6845:

Volume II, p. 28. Louvain : Bureaux du Muséon, 1938-1939.

6230:

A history of Indian Buddhism: from Śākyamuni to Early Mahāyāna

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that have converted to Buddhism and have sworn to protect it.

3101:

also says the bodhisattva should undertake ascetic practices (

951: 10731: 10566: 10424: 10390: 10370: 10340: 10269: 9686: 9531: 9409: 9404: 9374: 9329: 9176: 9171: 9050: 8755: 8580: 8547: 8537: 7772:, p. 19, Hamburg Buddhist Studies (Hamburg University Press). 7221:

edited by Steven D Goodman and Ronald M. Davidson, SUNY, 1992

6216:

Studies in the Astasahasrika Prajnaparamita and Other Essays.

5409: 4915: 4604: 4383: 3950: 3882: 3745: 3561: 3470: 2901: 2865:) which in Mahayana sutras is widely described as emptiness ( 2749: 2737: 2329: 2255: 2149: 2074: 2005: 1790: 1390: 668: 5986:

Journal of the International Association of Buddhist Studies

5716: 5684:"The crossroads of Asia", edited by Elizabeth Errington and 4646: 3485:

provides a variety of methods, including forms of ritual or

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in the Buddha, giving rise to bodhicitta and practicing the

2489:(rejoicing in merit of the good deeds of oneself and others) 1482:

Thus, the presence of a living Buddha is also necessary for

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The Bodhisattva Ideal: Essays on the Emergence of Mahayana

7874:, Hamburg Buddhist Studies 1, Hamburg University Press 2010 4907: 4591:, a wrathful manifestation of Manjushri in Tibetan Buddhism 4484:

Other important bodhisattvas in Mahayana Buddhism include:

4430: 3431:("who produces the mind of Bodhi for the first time"), (2) 2367:

and Bhrikuti, India, Madhya Pradesh, Sirpur, c. 8th century

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the bodhisattva practices the path for the good of others (

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Online exhibition analyzing a Korean Bodhisattva sculpture

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which states: "O Effulgence, World-Transcendent, come, oh

3413:) stage, and finally the third "bound by one more birth" ( 3253:, described in Mahāyāna literature as either inferior or " 3210:

The second theory is the idea that there are two kinds of

1040:) refers to someone who has made a resolution to become a 10259: 8795: 8044:

The 37 Practices of Bodhisattvas online with commentaries

5456:

Questioning the Buddha: A Selection of Twenty-Five Sutras

4044:

The Sutra on the Maṇḍalas of the Eight Great Bodhisattvas

3941:

More Records of Kuan-shih-yin's Responsive Manifestations

3762:

is where one becomes able to choose his place of rebirth.

3177:

Related to the different views on the different types of

3039: 2400:." One of the earliest of these formulas is found in the 1551:(佛本行集經, Taisho vol. 3, no. 190, pp. 669a1–672a11). 960: 8103:

Sacred visions : early paintings from central Tibet

7900:

The Bodhisattva Vow: A Practical Guide to Helping Others

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