The Bodhisattva Path III - ( From Sutra Study at TBH )

[Alex Buchan]

The Bodhisattva Path


The Bodhisattva Vow

Today we are looking at bodhicitta and the bodhisattva vow. Before looking at the section of Gampopa’s The Jewel Ornament of Liberation that deals with this it might be useful to look at the relationship of the bodhisttva path to the path as understood in early Buddhism. In doing this I will be drawing mostly on Gethin:

“That all schools of Buddhism have a bodhisattva path follows on from the fact that all Buddhism know the story of the aesthetic” variously names Megha or Sumedha and his meeting with a previous Buddha, Dipamkara. Megha could have become a disciple of Dipamkara, followed the path to awakening and thus become an arhat in that very life. If he had done so that would have been the end of the matter, there would have been no Gautama Buddha, only the arhat Megha…. The reason for Sumedha’s decision was that he was inspired by the compassionate ideal of the bodhisattva path. Sumedha thus forgoes his own immediate release from suffering, as an arhat, in order to become a Buddha and teach the path to the cessation of suffering to other beings.”

“This basic distinction between the career of the disciple and the career of the bodhisattva is thus presupposed by all Buddhist thought. But the earlier tradition tends to emphasise that as far as the fundamental liberating knowledge of the four noble truths is concerned the Buddha and his disciples are equal.” But, as we saw in the first seminar, there was a general tendency over time to “exalt the figure of the Buddha and to dwell on the descriptions of his incomparable virtues and superhuman powers…. And the more this happened the greater the opportunity for the suggestion that the attainment of his arhat disciples falls somewhat short of the complete awakening of the Buddha. What is characteristic of the Mahayana vision of Buddhism is the view that the attainment of the disciple falls so far short of full Buddhahood that it cannot be regarded a worthy spiritual goal…. The parting of the two ways of the bodhisattva and the shravaka is illustrated by the traditional story of Megha. For the Mahayana the path to arhatship appears tainted with residual selfishness since it lacks the motivation of the great compassion or mahakaruna of the bodhisattva, and ultimately the only legitimate way of Buddhist practice is the bodhisattva path.” [1]

As I noted in the first seminar, Mahayana teachings integrate much of the understandings of early Buddhism into their new paradigm and it is often only when you go back and look at the precedents in early Buddhism that you get a clear perspective on these Mahayana teachings. Again we return to Gethin; this time to his discussion of the Noble Eightfold Path:

Rather than presenting the Noble Eightfold Path “as equivalent to Buddhist practice in general, Buddhist texts usually understand the noble eightfold path in a more restricted sense, implied by the epithet ‘noble’ or arya. The term indicates that one who has established these eight qualities has in fact found the way to the cessation of suffering – like one finding a path in the jungle leading to a beautiful city. [i.e. that they have already had an glimpse of the experience of cessation and so attained the level of stream entry] But the ‘ordinary deluded person’ [prthagjana], who is plagued by greed, hatred and delusion cannot simply call into (existence) the right view of such ‘noble ones’ who have found the path. He or she cannot simply open the door and set out on the noble eightfold path, first he or she must negotiate the jungle of his or her views, behaviour and emotions… Much of the Buddhist path is thus concerned not so much with walking the path as with finding it. [2]

As well as being a basic understanding in early Buddhism this is also important to understanding the layout of the bodhisattva path, as we shall see. The point here is that Noble Right View in Theravada Buddhism, or Prajnaparamita in Mahayana Buddhism, is not something that can be grasped at intellectually, but has to be experienced directly, and it is this experience that can be likened to stumbling upon a path in the jungle.

Gethin now turns to the structure of the step by step discourse, which we looked at in the first seminar. He says, it is this, rather than the eightfold path, which is taken as the general account of the Buddhist path. To remind people what this is; it is the gradual progression from the practices of generosity and morality, on to the cultivation of samadhi, through meditation, leading eventually to insight, as direct experience. In most cases, where the step by step discourse occurs in the early texts, the outcome, for the person whom the Buddha is addressing, is a sudden direct glimpse of the cessation of suffering i.e. of nirvana. Although we no longer have the Buddha physically present to guide us to such a direct experience, if we engage in the gradual development he laid out in the step by step discourse we will eventually stumble on it. The Noble Eightfold Path, then, is more the description of what happens after that.

How does this relate to the bodhisattva path. The picture is confused because the two main scriptural sources on the bodhisattva path in India present different models. The outline of the bodhisattva path now generally followed, and as presented by Gampopa, is a synthesis of these. This synthesis makes the process outlined in early Buddhism far more explicit, because it is structured around the transition point of the direct experience of nirvana, or the stumbling onto the path, which here becomes entry onto the noble bodhisattva path. This occurs at the path of insight, or seeing, after which one engages in the paramitas proper, at the first bodhisattva bhumi, or ground, which is called the Joyous. What comes before this leads up to it and what comes after is activity guided by the light of prajnaparamita, or in Pureland Buddhism we could say the Buddha. How the bodhisattva path tackles to problem, highlighted by Gethin, of how to go about stumbling onto the path is through the opening up of the heart involved in the embracing of bodhicitta.

The origins of bodhicitta in early Buddhism can be seen in two aspects of the teachings in the Nikayas and their Sanskrit equivalents. The first is the ‘brightly shining citta’ which we looked at last week. Peter Harvey quotes the oldest Prajnaparamita text, the Ashtasahasrika, which says of the thought of enlightenment i.e. bodhicitta: “That thought is no thought, since by nature it is brightly shining” it also describes it as a state of acittata or no-mindedness. This view of bodhicitta, Harvey says, is also found in the other main tendency in Indian Mahayana Buddhism found in the yogacara and tathagata-garbha literature. However, he says, the prajnaparamita texts do not see it as the basis out of which everything else arises as the yogarcara and tathagata-garbha texts do. [3]

As we saw last week, when we looked at the Pali sutras, the ‘brightly shining citta’ is, both seen as something that is uncovered, and as that which is directed towards the goal. This mirrors, the two aspects of bodhicitta: ultimate and relative. Ultimate is that which is uncovered while relative is that which is directed towards progress on the path. We also saw in the Pali texts the close connection between the ‘brightly shining citta’ and loving kindness again indicating its similarity to the understanding of bodhicitta.

The other basis for bodhicitta in the older tradition can be seen in how the first two factors in the Noble Eightfold Path are understood. These two, right view and right thought, taken together, are seen as the wisdom, or prajna, aspect of the eightfold path. Noble right view is insight arising from direct experience. Noble right thought is something of a misnomer because it is seen as leading on from noble right view as the emotional response to it. It should probably be understood more as noble right disposition, in the sense that the way we think follows on from our disposition. It has three aspects; these are generally understood in the commentaries as renunciation, loving kindness and compassion. So that which is seen as constituting prajna is these two taken together; that is direct insight and the concomitant emotional orientation towards concern for others.

The very close correlation between this understanding from the early teachings and the way that wisdom and compassion are seen as inseparable in Mahayana suggests that bodhicitta plays a similar role in the bodhisattva path as noble right view and right though do in the noble eightfold path. In the Mahacattarisaka Sutra of the Majjhima Nikaya, right view is seen as leading each of the others seven path factors, and as being active throughout in a supportive role. In a similar way bodhicitta as aspiration is seen as having a guiding role leading up to direct experience. After that, as synonymous with prajnaparamita, it has a guiding role on the higher stages of the path.

Turning to Gampopa’s text we can see how the structure of the bodhisattva path reflects all this. The bodhisattva path is divided into five broad stages. This division is found in Vasubhandu and Asanga’s teachings, but probably goes back to pre-Mahayana sources, because it is found in the Abhidharma-kosha.

The first two stages, the path of accumulation and path of application, are seen as leading up to the start of the Boddhisattva path proper at the sage of direct experience known as the path of seeing. This is the turning point, leading to the first ground or bhumi of the bodhisattva path. This leads on to the path of cultivation, which is the next stage and covers the ten bodhisattva bhumis or grounds. The last stage is the attainment of Buddhahood and is called the ultimate stage or the path of no more learning.

Bodhicitta as the clear mind, orientated in a loving way towards others, stays with one throughout the whole of the path, but, as these levels are progressed through, so the nature of bodhicitta is seen to change.

1st is Bodhicitta endowed with aspiration; this applies in the beginning up to the transition point, at the path of seeing
2nd is Bodhicitta endowed with profound commitment; this applies after the path of seeing is attained, continuing through the first seven grounds or bhumis of the bodhisattva path
3rd is Bodhicitta as fully mature; this applies to the upper three levels, that is those of the great bodhisattva, such as Manjushri, Samantabhardra, Avalokitesvara etc.
4th is Boddhicitta with all obscurations removed; this is when absolutely nothing obscures insight and compassionate concern, and is the level of Buddhahood. [4]

So at the level of which we are concerned, which is the level of the novice bodhisattva before direct experience, bodhicitta is based on aspiration. We aspire to enlightenment for the benefit of all. This is closely linked to relative bodhicitta. Interestingly the Tibetan term here for relative, kun zob, literally means ‘totally artifical’

Gampopa contrasts the two types of bodhicitta thus; whereas ultimate bodhicitta is naturally present as primordial awareness and has to be realised, relative bodhicitta has to be taken up conceptually or artificially. In other words, we have to engage in practices to develop our aspiration, and, after taking the vow to save all sentient beings, we also have to work at maintaining this outlook as we have not, as yet, discovered our primordial awareness which has compassion as its natural expression. [5]

Giving Rise to Bodhicitta

Peter Harvey has identified two series of contemplations that can be seen as helping to develop relative bodhicitta.

The first series of contemplations is from Shantideva’s Bodhicarayavatara. Shantideva says:

“Realising that all are equal in wanting happiness and not wanting pain, one should protect others as one protects one’s self, for suffering is just suffering, whoever it conventionally ‘belongs’ to: what is so special about me and my suffering.” [6]

This is in line with standard Buddhist teaching. In early Buddhism it is seen in the teachings on ‘anukampa’ or sympathy. When, for example, the Buddha says ‘all creatures fear death and shrink from pain’ he is relying on our innate anukampa or ability to sympathise. This teaching is to make us aware of the common experience of suffering and to break down the barriers erected by the self-view so that we can understand others and refrain from ill-will or harm towards them. What is different in Shantideva’s teachings, and the bodhisattva vow, is the stress on going further; of actively relieving the suffering of others.

“Shantideva thus advocates that one who sees the equality of self and other should heroically practice ‘the exchange of self and other’ which is the highest secret that benefits both self and other. In this practice, one looks on someone, one perhaps looks down at, as being oneself, and looks on oneself, in a supposedly more elevated position, as being the other. Fully identifying with the other person and his outlook, one sees oneself through his or her eyes, perhaps as proud and cold-hearted. One then focuses all ones concerns and ambitions on that person and whatever indifference one normally has towards others is now focused on ones self, seeing ones self thus one thinks.

“Even if a mistake is made by someone else on his head alone let it fall, and even if his error is only minor, inform on him to the Buddha.
Tarnish his reputation with reports of the superior repute of others etc…” [7]

In this way we are brought abruptly face to face with our own propensity to think this way of others and, at the same time, experience how it feels to be on the receiving end.

The second series of contemplation works with the four immeasurables or Brahma-viharas, that is loving kindness, compassion, empathic joy and equanimity. First of all the meditator cultivates an impartial attitude of equanimity towards all beings. They visualise a friend, then an enemy, then a neutral person. They examine, in turn, the nature of their feelings towards these people. Reflecting that such feelings are not so much based on inherent characteristics of these people, but on how they have settled into seeing them, due to what they are seen to have done for them. They then reflects that the uncertainties of life may upset their stereotypes, for a friend may turn away from them, or hold them back in spiritual progress; an enemy may become a friend if treated well, and a neutral person could become a friend, or an enemy. In this way, the meditator develops an unbiased even-mindedness towards all people, overcoming the partiality that might limit the range of his, or her, regard for others.

Next, the meditator develops loving-kindness by reflecting first on the kindness of their parents, and the sacrifices they made on their behalf. Having thus aroused feelings of love and gratitude in their heart, wishing happiness for their parents, they then reflects that in the innumerable rounds of rebirths, even neutral strangers and enemies must have been their parents in a former life. They, then apply such a reflection to all beings in every direction, cultivating heart-felt aspiration for their happiness and wishing they be free from delusion and suffering. This is the great loving-kindness (maha-maitri)

They then develops compassion by a similar series of reflections, prefaced by visualisations of the pitiful lot of a condemned criminal or animal about to be slaughtered. Reflecting that their present mother, or father, and all past parents have experienced many kinds of such suffering in the realms of rebirth. Thus arises the aspiration to lead all beings from such suffering. That is the great compassion. (maha-karuna) Finally, there is the development of empathic joy, which rejoices in the present happiness of beings, especially enemies. [8]

Harvey says: such practices are seen as building an outlook in which it is more likely for bodhicitta to arise. These can be seen to be the kind of activities that Gampopa has in mind when he speaks of relative bodhicitta being completely artificial i.e. in that it goes against the natural grain of our mind. Harvey outlines the two types of relative bodhicitta:

1. The initial arising of this thought of enlightenment, as a resolve, referred to as ‘aspiration thought’
2. When it is put into practice, it is known as the ‘implementation thought’. [9]

The difference between bodhisattva aspiration, and bodhisattva activity, is described by Shantideva as the difference between someone planning to go on a journey and someone embarking on the journey.

Harvey says even the resolve alone, without implementation, is seen as generating much good karma and as wearing out much past bad karma. Even one such thought is seen as bearing in itself the accumulation of boundless good. Bodhicitta he says is seen as the seed of all the qualities of Buddhahood. “It is the supreme medicine that quells the worlds disease”. For it to arise in a person is seen to be a precious and glorious event which re-orientates his, or her life. [10]

This gives some indication of the meaning of the two novice bodhisattva paths. As well as producing a fundamental change of attitude, practices like these can be seen as the accumulation of sufficient merit or good karma to embark on the path. This is treading the path of accumulation. This then enables one to engage on the bodhisattva path, which is the path of application, where one applies this other-centred attitude in the world, guided by the bodhicitta resolve.

Taking the Bodhisattva Vow

Two alternative schemes are presented in Gampopa’s text for taking the Bodhisattva vow. They represent the two main currents in Mahayana Buddhism.

The first as outlined by Shantideva represents the Madhamaka approach liked to Manjushri, through Nagarjuna, and
The second by Dharmakirti represents the Yogacara approach liked to Maitreya, through Asanga. [11]

Master Shantideva’s Tradition

This begins with the seven-branch prayer. The significance of this is that it is the first part of the bodhisattva vow, or paridana, of Samantabhadra, who is the bodhisattva most excellent in making vows. The seven branched prayer is repeated in the services here at the Buddhist House and is a very well known devotional prayer that is seen as having a profound effect in opening one’s heart, by increasing faith and devotion. It consists of:

1. prostration
2. offerings, both material and imagined
3. confession of any wrong actions of body speech and mind
4. rejoicing in the goodness of others
5. requesting the Buddha to turn the wheel of Dharma for the benefit of others i.e. requesting teachings
6. asking the Buddhas not to pass into nirvana but to stay to help all sentient beings
7. transfer of merit

The actual ceremony

The formula used for the first part was that spoken by Manjushri in a former life:

“For as long as this beginningless samsara endures I will accomplish a limitless quantity of actions to benefit all other beings. Before the Buddha, protector of the world, I dedicate my mind to supreme enlightenment.”

These words are repeated three times. Then following the vow that is in the Bodhicaryavatara one makes the commitment saying:

“As the Buddhas in the past cultivated their minds towards supreme enlightenment so will I also gradually progress through the bodhisattva training.
Likewise, having taken the commitment to reach enlightenment in order to benefit sentient beings, I also will train stage by stage in the relevant discipline.”

This is repeated three times. [12]

Master Dharmakirti’s Tradition

Without going into too much detail, the important thing that distinguishes this approach is the need for two separate vows, one for the adoption of bodhisattva aspiration and another for the adoption of bodhisattva activity this This is therefore in two parts:

1. The Vow of Bodhisattva Aspiration
2. The vow of Bodhisattva Practice

The Vow of Bodhisattva Aspiration

This involves some preparatory things such as requesting the vow, giving gifts, and taking refuge.

The main vow ends with the following, which is said three times

“I so and so, from this moment until I reach enlightenment, awaken the force of pure and perfect great enlightenment in order to rescue beings.” This is followed to reference to beings in the six realms, indicating the vastness of the commitment over many lifetimes as well as extending in space.

The Vow of Bodhisattva Activity

The necessary basis for bodhisattva activity is said to be:

1 to possess a mahayana potential
2 to have taken refuge in the three most precious refuges
3 to keep one of the seven classes of individual vows: this includes lay vows
4 to have developed the aspiration for enlightenment

What is important to note is that this vow is taken much more seriously, which is why it is taken separately. One should only undertake this vow if one feels able to commit to engaging in bodhisattva activity. This is reflected in the preparatory part of the ceremony where the preceptor does the following:

1. enquires about any general obstacles there may be in taking it
2. explains about the gravest causes of breaking the commitment
3. talks about the bad consequences of letting the commitment degrade
4. explains about the good consequences due to keeping it
5. checks that the accumulations have been accomplished
6. enquires about any specific obstacles to taking the vow
7. encourages the supplicant
8. encourages the special motivation of bodhicitta in the supplicant
9. gives summarised instructions on the implementation of bodhicitta.

In order to arouse in the supplicant the right disposition for taking the vow the preceptor then says

“My good child do you wish to receive the following commitments from myself, bodhisattva X and to follow whatever was the basis of training and right conduct of all the bodhisattvas of the past, through which they accomplished their training..” the same thing is repeated with reference to bodhisattvas of the future and bodhisattvas presently in the world.

This is asked three times of the supplicant who thrice agrees. [13]


[1] Gethin, R [1998] The Foundations of Buddhism, OUP, Oxford pages 226-228

[2] Ibid page 164

[3] Harvey, Peter [1990] An Introduction to Buddhism, Cambridge University Press, Cambridge, page 117

[4] thar.pa.rin.po.che’i.rgyen trans. as Gems of Dharma Jewels of Freedom by Ken and
Katia Holmes, [1995] Altea Publishing, pages 120

[5] Ibid page 121

[6] Peter Harvey, University of Sunderland, MA Buddhist Studies Program, BUDMO1
Buddhist Traditions, Unit 21 The Path of the Bodhisattva pages 7-8

[7] Ibid page 8

[8] Ibid pages 8-9

[9] Ibid page 9

[10] Ibid page 9

[11] Ken and Katia Holmes, [1995], page 126

[12] Ken and Katia Holmes, [1995], pages 127-141

[13] Ken and Katia Holmes, [1995], pages 141-147

[Lisa Winett]

These discussions are really interesting and I'm wondering, how can we begin on the Bodhisattva path? Do we become initiates?