Bodhisattva vows
The Sanskrit term Bodhisattva is the name given to anyone who, motivated by great compassion, has generated bodhichitta, which is a spontaneous wish to attain Buddhahood for the benefit of all sentient beings. What makes someone a Bodhisattva is her or his dedication to the ultimate welfare of other beings, as expressed in the prayer:
| “ |
May I attain Buddhahood for the benefit of all sentient beings. |
” |
This is bodhichitta. With this motivation, if the Bodhisattva or trainee Bodhisattva promises to engage in the practice of the six or ten perfections (Pāramitā), this is the Bodhisattva vow.[1]
Mahayana Buddhism
In the various Bodhisattva vows (sometimes called the Bodhisattva Precepts) of Mahayana Buddhism, the bodhisattvas take a vow stating that they will strive for as long as samsara endures to liberate all sentient beings from samsara and lead them to enlightenment. The Bodhisattva does not seek bodhi (Awakening) solely for him/herself, but chiefly for the sake of freeing all other beings and aiding them into the bliss of Nirvana.
This can be done by venerating all Buddhas and by cultivating supreme moral and spiritual perfection, to be placed in the service of others. In particular, Bodhisattvas promise to practice the "six perfections" of giving, moral discipline, patience, effort, concentration and wisdom in order to fulfill their bodhichitta aim of attaining enlightenment for the sake of all beings.[2]
Taking the Bodhisattva vow
An example of a Bodhisattva vow is found at the very end of the Avatamsaka Sutra by Samantabhadra. In Shantideva's Guide to the Bodhisattva's Way of Life, the Bodhisattva vow is taken with the following famous two verses from Sutra:
| “ |
Just as all the previous Sugatas, the Buddhas/Generated the mind of enlightenment/And accomplished all the stages/Of the Bodhisattva training,/So will I too, for the sake of all beings,/Generate the mind of enlightenment/And accomplish all the stages/Of the Bodhisattva training.[3] |
” |
Berzin (1997: unpaginated) links the mindstream to the bodhisattva vows:
The promise to keep bodhisattva vows applies not only to this life, but to each subsequent lifetime until enlightenment. Thus these vows continue on our mind-stream into future lives.[4]
Zen Tradition
The following table of the fourfold vow is as practiced by the Chan and Zen tradition. Within Japan the bodhisattva precepts are recognised as being full ordination for all sects of Buddhism.
| Sino-Japanese |
English |
Chinese (pinyin) |
Chinese (hanzi) |
| Shi gu sei gan |
The Four Encompassing Vows |
Sì hóng shì yuàn |
四弘誓願 |
| Shu jo mu hen sei gan do |
Masses [of] creatures, without-bounds, [I/we] vow to save [them all]. |
Zhòng shēng wúbiān shì yuàn dù |
眾生無邊誓願度 |
| Bon no mu jin sei gan dan |
Anxiety [and] hate, [delusive-desires] inexhaustible, [I/we] vow to break [them all]. |
Fánnǎo wújìn shì yuàn duàn |
煩惱無盡誓願斷 |
| Ho mon mu ryo sei gan gaku |
Dharma gates beyond-measure [I/we] vow to learn [them all]. |
Fǎ mén wúliàng shì yuàn xué |
法門無量誓願學 |
| Butsu do mu jo sei gan jo |
Buddha Way, nothing-higher, [I/we] vow to accomplish [it]. |
Fó dào wúshàng shì yuàn chéng |
佛道無上誓願成 |
Brahma Net Sutra
The Brahma Net Sutra translated by Kumarajiva (circa 400 AD) has a list of ten major and forty-eight minor Bodhisattva vows. The ten major vows are as follows:
- A disciple of the Buddha shall not himself kill, encourage others to kill, kill by expedient means, praise killing, rejoice at witnessing killing, or kill through incantation or deviant mantras. He must not create the causes, conditions, methods, or karma of killing, and shall not intentionally kill any living creature. (24) As a Buddha's disciple, he ought to nurture a mind of compassion and filial piety, always devising expedient means to rescue and protect all beings. If instead, he fails to restrain himself and kills sentient beings without mercy, he commits a Parajika (major) offense. (25)
- A disciple of the Buddha must not himself steal or encourage others to steal, steal by expedient means, steal by means of incantation or deviant mantras. He should not create the causes, conditions, methods, or karma of stealing. No valuables or possessions, even those belonging to ghosts and spirits or thieves and robbers, be they as small as a needle or blade of grass, may be stolen. As a Buddha's disciple, he ought to have a mind of mercy, compassion, and filial piety -- always helping people earn merits and achieve happiness. If instead, he steals the possessions of others, he commits a Parajika offense. (26)
- A disciple of the Buddha must not engage in licentious acts or encourage others to do so. [As a monk] he should not have sexual relations with any female -- be she a human, animal, deity or spirit -- nor create the causes, conditions, methods, or karma of such misconduct. Indeed, he must not engage in improper sexual conduct with anyone. (27) A Buddha's disciple ought to have a mind of filial piety -- rescuing all sentient beings and instructing them in the Dharma of purity and chastity. If instead, he lacks compassion and encourages others to engage in sexual relations promiscuously, including with animals and even their mothers, daughters, sisters, or other close relatives, he commits a Parajika offense. (28)
- A disciple of the Buddha must not himself use false words and speech, or encourage others to lie or lie by expedient means. He should not involve himself in the causes, conditions, methods, or karma of lying, saying that he has seen what he has not seen or vice-versa, or lying implicitly through physical or mental means. (29) As a Buddha's disciple, he ought to maintain Right Speech and Right Views always, and lead all others to maintain them as well. If instead, he causes wrong speech, wrong views or evil karma in others, he commits a Parajika offense.
- A disciple of the Buddha must not trade in alcoholic beverages or encourage others to do so. He should not create the causes, conditions, methods, or karma of selling any intoxicant whatsoever, for intoxicants are the causes and conditions of all kinds of offenses. As a Buddha's disciple, he ought to help all sentient beings achieve clear wisdom. If instead, he causes them to have upside-down, topsy-turvy thinking, he commits a Parajika offense. (30)
- A disciple of the Buddha must not himself broadcast the misdeeds or infractions of Bodhisattva-clerics or Bodhisattva-laypersons, or of [ordinary] monks and nuns -- nor encourage others to do so. He must not create the causes, conditions, methods, or karma of discussing the offenses of the assembly. As a Buddha's disciple, whenever he hears evil persons, externalists or followers of the Two Vehicles speak of practices contrary to the Dharma or contrary to the precepts within the Buddhist community, he should instruct them with a compassionate mind and lead them to develop wholesome faith in the Mahayana. If instead, he discusses the faults and misdeeds that occur within the assembly, he commits a Parajika offense. (31)
- A disciple of the Buddha shall not praise himself and speak ill of others, or encourage others to do so. He must not create the causes, conditions, methods, or karma of praising himself and disparaging others. As a disciple of the Buddha, he should be willing to stand in for all sentient beings and endure humiliation and slander -- accepting blame and letting sentient beings have all the glory. If instead, he displays his own virtues and conceals the good points of others, thus causing them to suffer slander, he commits a Parajika offense. (32)
- A disciple of the Buddha must not be stingy or encourage others to be stingy. He should not create the causes, conditions, methods, or karma of stinginess. As a Bodhisattva, whenever a destitute person comes for help, he should give that person what he needs. If instead, out of anger and resentment, (33) he denies all assistance -- refusing to help with even a penny, a needle, a blade of grass, even a single sentence or verse or a phrase of Dharma, but instead scolds and abuses that person -- he commits a Parajika offense.
- A disciple of the Buddha shall not harbor anger or encourage others to be angry. He should not create the causes, conditions, methods, or karma of anger. As a disciple of the Buddha, he ought to be compassionate and filial, helping all sentient beings develop the good roots of non-contention. If instead, he insults and abuses sentient beings, or even transformation beings [such as deities and spirits], with harsh words, hitting them with his fists or feet, or attacking them with a knife or club -- or harbors grudges even when the victim confesses his mistakes and humbly seeks forgiveness in a soft, conciliatory voice -- the disciple commits a Parajika offense. (34)
- A Buddha's disciple shall not himself speak ill of the Triple Jewel or encourage others to do so. He must not create the causes, conditions, methods or karma of slander. If a disciple hears but a single word of slander against the Buddha from externalists or evil beings, he experiences a pain similar to that of three hundred spears piercing his heart. How then could he possibly slander the Triple Jewel himself? Hence, if a disciple lacks faith and filial piety towards the Triple Jewel, and even assists evil persons or those of aberrant views to slander the Triple Jewel, he commits a Parajika offense. (35)
Asanga's Bodhisattvabhumi
Asanga (circa 300 AD) delineated 18 major vows and forty-six minor vows.[5] These Bodhisattva vows are still used in all four major traditions of Indo-Tibetan Buddhism. The eighteen major vows (as actions to be abandoned) are as follows:
- Praising oneself or belittling others due to attachment to receiving material offerings, praise and respect.
- Not giving material aid or (due to miserliness) not teaching the Dharma to those who are suffering and without a protector.
- Not listening to others' apologies or striking others
- Abandoning the Mahayana by saying that Mahayana texts are not the words of Buddha or teaching what appears to be the Dharma but is not.
- Taking things belonging to Buddha, Dharma or Sangha.
- Abandoning the holy Dharma by saying that texts which teach the three vehicles are not the Buddha's word.
- With anger depriving ordained ones of their robes, beating and imprisoning them or causing them to lose their ordination even if they have impure morality, for example, by saying that being ordained is useless.
- Committing any of the five extremely negative actions: (1) killing one's mother, (2) killing one's father, (3) killing an arhat, (4) intentionally drawing blood from a Buddha or (5) causing schism in the Sangha community by supporting and spreading sectarian views.
- Holding distorted views (which are contrary to the teaching of Buddha, such as denying the existence of the Three Jewels or the law of cause and effect etc.)
- Destroying towns, villages, cities or large areas by means such as fire, bombs, pollution or black magic.
- Teaching emptiness to those whose minds are unprepared.
- Causing those who have entered the Mahayana to turn away from working for the full enlightenment of Buddhahood and encouraging them to work merely for their own liberation from suffering.
- Causing others to abandon their Pratimoksha vows.
- Belittling the Śrāvaka or Pratyekabuddha vehicle (by holding and causing others to hold the view that these vehicles do not abandon attachment and other delusions).
- Falsely stating that oneself has realised profound emptiness and that if others meditate as one has, they will realize emptiness and become as great and as highly realized as oneself.
- Taking gifts from others who were encouraged to give you things originally intended as offerings to the Three Jewels. Not giving things to the Three Jewels that others have given you to give to them, or accepting property stolen from the Three Jewels.
- Causing those engaged in calm-abiding meditation to give it up by giving their belongings to those who are merely reciting texts or making bad disciplinary rules which cause a spiritual community not to be harmonious.
- Abandoning either of the two types of Bodhicitta (aspiring and engaging).
According to Atisha the Pratimoksha vows are the basis for the Bodhisattva vows. Without keeping one of the different sets of Pratimoksha vows (in one of existing Vinaya schools), there is no Bodhisattva vow.[6]
See also
- Asanga's Chapter on Ethics With the Commentary of Tsong-Kha-Pa: The Basic Path to Awakening, the Complete Bodhisattva, translated by Mark Tatz, ISBN 088946054X
- Complete Explanation of the Pratimoksha, Bodhisattva and Vajrayana Vows: "Buddhist Ethics" (Treasury of Knowledge: Book Five), Jamgon Kongtrul Lodro Taye, ISBN 1-55939-191-X
- Ngari Panchen: Perfect Conduct: Ascertaining the Three Vows, ISBN 0-86171-083-5; commentary by Dudjom Rinpoche
- The Bodhisattva Vow, by Geshe Sonam Rinchen, ISBN 1559391502
- The Bodhisattva Vow: A Practical Guide to Helping Others, by Geshe Kelsang Gyatso, Tharpa Publications (2nd. ed., 1995) ISBN 978-0-948006-50-0
- Taking the Bodhisattva Vow, by Bokar Rinpoche, ISBN 0963037188 (10), ISBN 978-0963037183 (13)
Notes
- ^ The Bodhisattva Vow: A Practical Guide to Helping Others, page 1, Tharpa Publications (2nd. ed., 1995) ISBN 978-0-948006-50-0
- ^ Joyful Path of Good Fortune pages 442-553, by Geshe Kelsang Gyatso, Tharpa Publications (2nd. ed., 1995) ISBN 978-0-948006-46-3
- ^ Guide to the Bodhisattva's Way of Life, page 30, a translation of Shantideva's Bodhisattvacharyavatara with Neil Elliott, (2002) ISBN 978-0-948006-88-3
- ^ Berzin, Alexander (1997). Taking the Kalachakra Initiation: Part III: Vows and Closely Bonding Practices. Source: [1] (accessed: January 25, 2008). NB: Originally published as Berzin, Alexander. Taking the Kalachakra Initiation. Ithaca, Snow Lion, 1997
- ^ The Bodhisattva Vow, pages 13-34, Tharpa Publications (2nd. ed., 1995) ISBN 978-0-948006-50-0
- ^ Great Kagyu Masters: The Golden Lineage Treasury by Khenpo Konchog Gyaltsen, Snow Lion Publications, see pages 154-186
External links