{"id":474,"date":"2019-11-26T20:23:37","date_gmt":"2019-11-27T01:23:37","guid":{"rendered":"http:\/\/encyclopediabuddhicaf19.andrewquintman.wescreates.wesleyan.edu\/blog\/?p=474"},"modified":"2019-11-26T20:25:09","modified_gmt":"2019-11-27T01:25:09","slug":"bodhisattva-and-bodhicitta","status":"publish","type":"post","link":"https:\/\/encyclopediabuddhicaf19.andrewquintman.wescreates.wesleyan.edu\/blog\/b\/bodhisattva-and-bodhicitta\/","title":{"rendered":"Bodhisattva and Bodhicitta"},"content":{"rendered":"\n
The most simple definition of a bodhisattva, and a good starting point, is \u201cone on the path to Buddhahood\u201d (Gethin 319). In order to understand the term in greater depth, it is necessary to gain a greater understanding of the concept of bodhicitta and the Mahayana Buddhist tradition as a whole.<\/p>\n\n\n\n
Mahayana Buddhism and Bodhisattvas<\/h2>\n\n\n\n
The Mahayana Buddhist tradition developed following the emergence of \u201cnew\u201d sutras around the first century BCE. Although they emerged long after the death of Siddhartha Gautama, these sutras were said to have been originally \u201cdelivered by the Buddha himself\u201d but \u201cnot taught until the time was ripe\u201d (Gethin 224-225). Mahayana Buddhism can be seen almost as a continuation of the Theravada school (Suzuki 573). The Mahayana sutras argued that the end of the path was not nirvana, as in the Theravada tradition. Instead, the end goal was buddhahood or complete enlightenment (Gethin 228).<\/p>\n\n\n\n
With the development of Mahayana Buddhism came a new role model for its practitioners: the bodhisattva. This model is essential to the tradition, with Daisetz Teitaro Suzuki even going as far as to refer to Mahayana Buddhism as the \u201cBuddhism of Bodhisattvas\u201d (Suzuki 565). A bodhisattva is one who not only works to attain complete enlightenment, but also wishes to be reborn in order to help others achieve enlightenment as well. This contrasts with the Theravada role model of an arhat, since the Mahayana tradition focuses on the motivation behind the bodhisattva\u2019s practice. However, the path of a bodhisattva is also understood as a continuation of the arhat\u2019s path. It is argued that \u201cthese goals are\u2026 devices employed by the Buddha\u201d in order to encourage people to start following the path, since the goal of an arhat seems more attainable than the goal of a bodhisattva and complete enlightenment (Gethin 228).<\/p>\n\n\n\nSculpture of the Bodhisattva Avalokiteshvara. The Metropolitan Museum of Art<\/figcaption><\/figure>\n\n\n\n
The responsibilities and practices of a bodhisattva are described in depth in Shantideva\u2019s \u201cThe Way of the Bodhisattva.\u201d Shantideva focuses on the role of a bodhisattva in the context of serving others for the majority of the poem. He speaks of this desire to improve the lives of others in the following lines:<\/p>\n\n\n\n
\u201cMay I be a guard for those who are protectorless, A guard for those who journey on the road. For those who wish to cross the water, May I be a boat, a raft, a bridge.\u201d<\/pre>\n\n\n\n
Something to note in this quote is the presence of samsara. Figuratively, in order for one to be a guard for others, one must put themselves in harm\u2019s way. Likewise, in order to be a boat \u201cfor those who wish to cross the water,\u201d Shantideva has to expose himself to the danger of the water (Shantideva 49). Rupert Gethin references this concept in \u201cThe Foundations of Buddhism.\u201d He writes that \u201cthe bodhisattva thus at once turns away from samsara as a place of suffering and at the same time turns back towards it out of compassion for the suffering of the world\u201d (Gethin 229). In this way, a bodhisattva\u2019s practice and rebirth are motivated by a wish to help other living beings. This focus on a practice motivated by compassion brings us to the concept of bodhicitta.<\/p>\n\n\n\nSculpture of a bodhisattva from 11th-12th century. The Metropolitan Museum of Art <\/figcaption><\/figure>\n\n\n\n
Bodhicitta<\/h2>\n\n\n\n
Bodhicitta can be translated as \u201cawakening mind\u201d (Gethin 230). Compassion is often seen as central to this awakened mind state. \u201cBodhicitta, as awakening mind, is the intention to awaken to life in order to help others awaken to life\u201d (McLeod). Another quote from \u201cThe Way of the Bodhisattva\u201d references this concept:<\/p>\n\n\n\n
\u201cLikewise, for the benefit of beings, I will bring to birth the awakened mind, And in those precepts, step-by-step, I will abide and train myself.\u201d<\/pre>\n\n\n\n
Shantideva\u2019s commitment to \u201cabide and train\u201d himself for the benefit of others exemplifies the concept of bodhicitta. This reflects that his \u201cawakened mind\u201d is guided by a wish to benefit other beings (Shantideva 50). This concept is linked to compassion, but they are not the same. Bodhicitta \u201cmay grow out of the compassion that seeks to alleviate suffering, but it is qualitatively different\u201d (McLeod). Instead, bodhicitta reflects a bodhisattva\u2019s intentions behind their practice and a focus on liberation of others.<\/p>\n\n\n\n
The Buddha as a Bodhisattva<\/h2>\n\n\n\n
The Buddha himself is often referred to as a bodhisattva. Although it is said that he was already enlightened before he took the form of Siddhartha Gautauma, the Buddha’s motivations are characteristic of a bodhisattva. Before he began his final life in the human realm, he expressed his desire to serve as a refuge for those living beings who experience suffering. Specifically, he vowed to \u201cset free those who are not free\u201d (Chogyel 10). This desire to be reborn in order to help others achieve liberation is a clear example of bodhicitta, and marks the historical Buddha as a bodhisattva.<\/p>\n\n\n\n
The Dalai Lama as a Bodhisattva<\/h2>\n\n\n\n
It is helpful to consider a modern example of a bodhisattva. The Dalai Lama is an extremely visible figure, due to his work around the world and advocacy for the Tibetan people. He is believed to be a reincarnation of the Bodhisattva of Compassion, Avalokiteshvara. On his website there is a clear focus on his role as a bodhisattva, especially in regards to bodhicitta. Bodhisattvas are described on his website as \u201crealized beings, inspired by the wish to attain complete enlightenment, who have vowed to be reborn in the world to help all living beings\u201d (“The Dalai Lama”). The Dalai Lama\u2019s work reflects this, with his many teachings given around the world in order to help bring liberation to more living beings. His advocacy for peace also reflects a desire to alleviate suffering.<\/p>\n\n\n\nThe 14th Dalai Lama. ( \u201cThe Dalai Lama\u201d) <\/figcaption><\/figure>\n\n\n\n
References<\/h2>\n\n\n\n
\u201cBodhisattva 11th\u201312th Century.\u201d Metmuseum.org<\/em>, The Metropolitan Museum of Art, https:\/\/www.metmuseum.org\/art\/collection\/search\/36085. [Image of bodhisattva sculpture.]
\u201cBodhisattva Avalokiteshvara in Water Moon Form (Shuiyue Guanyin).\u201d Metmuseum.org<\/em>, The Metropolitan Museum of Art, https:\/\/www.metmuseum.org\/art\/collection\/search\/42731. [Image of Avalokiteshvara sculpture.]
Ch\u00f6gyel Tenzin, and Kurtis R. Schaeffer. The Life of the Buddha<\/em>. Penguin Classics, 2015. [A translation of Ch\u00f6gyel’s account of the historical Buddha’s life.]
Gethin, Rupert. Foundations of Buddhism<\/em>. Oxford University Press, 2014. [Gethin explains many central topics and terms of Buddhism in his book.]
McLeod, Ken. \u201cWhat Is Bodhicitta in Buddhism? Ken McLeod Explains.\u201d Tricycle<\/em>, https:\/\/tricycle.org\/magazine\/what-is-bodhicitta\/. [McLeod gives an explanation of the concept of Bodhicitta and its applications.]
Shantideva, and Padmakara Translation Group. Way of the Bodhisattva<\/em>. Shambhala Publications Inc, 2006. [A translation of Shantideva’s poem detailing the path and motivations of a bodhisattva.]
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