Bodhisattva vow

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Bodhisattva vow (Skt. bodhisattvapraṇidhāna; T. byang chub sem pa'i smon lam; C. pusa yuan 菩薩願). A vow taken as a commitment to become a bodhisattva, one who works to lead all beings to the state of enlightenment. In particular, the bodhisattva vow is a commitment to develop bodhicitta, including practicing the six perfections in order to fulfill the aim of attaining enlightenment (bodhi) for the sake of all beings.

The vow is commonly taken in a ritual setting, overseen by a senior monastic, teacher or guru.[1] Whereas the pratimoksha vows cease at death, the bodhisattva vow extends into future lives. The bodhisattva vows should not be confused with the bodhisattva precepts (Skt. bodhisattva-śīla), which are specific ethical guidelines for bodhisattvas.

One who has taken the vow is sometimes referred to as a bodhisattva-in-training.

Bodhisattva vow in Tibetan Buddhism

The nature of the vow

Bokar Rinpoche states:

What is the nature of the Bodhisattva vow? It is the commitment, formulated as follows: "To lead others to happiness and to liberate them from suffering, I will attain Awakening. Such is the promise I make today."
We want to attain Awakening, and the reason we want to attain it is to benefit all beings. Making this promise, we follow the same path followed by the previous Buddhas. This is why we take the vow in reference to them, thinking: "Just as the Buddhas of the past, when they were still ordinary beings, first have taken the commitment to attain Buddhahood for benefiting all beings; just as they have continued on the path of the Bodhisattva, practicing the six paramitas up to the perfection; and just as they have attained Buddhahood; in the same way, following their example, I also will realize Buddhahood for the benefit of all beings."
As told by Shantideva in the Guide to the Bodhisattva's Way of Life, "Just as the previous Buddhas gave rise to the thought of Awakening and have trained little by little, I generate in myself the thought of Awakening for the benefit of the world and I will practice all the preparatory exercises in their order."
[...]
Three essential ideas are included in this promise:
  • the aim to benefit all beings by attaining Buddhahood
  • I make this my aim
  • the means to attain this aim is the practice of the six paramitas.
The importance of this promise is demonstrated by the fact that its utterance is witnessed by the Buddhas and Bodhisattvas of the ten directions.[2]

Prerequisites for taking the vow

Bokar Rinpoche states:

To take the Bodhisattva vow, it is not sufficient to have a precious human existence. It is also necessary to belong to the Mahayana family, which is defined as a natural inclination for peace, love, and compassion, and by spontaneous attraction and immediate confidence in the Mahayana teachings.
We must also take refuge in the Three Jewels and place ourselves under the protection of the Buddha, Dharma, and Sangha. This taking refuge must be placed in the perspective of the Great Vehicle and include the following elements.
  • concerning duration, we take refuge not only in this lifetime but from now until we attain Awakening
  • concerning the person, we do not consider taking refuge alone, but that the infinity of beings of the universe take refuge at the same time as we do
  • concerning the motivation, we take refuge to liberate the infinite number of beings from the endless sufferings of samsara and to establish them all in perfect happiness of Awakening.
Asanga's tradition of the Vast Action insists, furthermore, on the importance of having taken some vows of individual liberation (lay practitioner vows, minor and major ordination) to receive the Bodhisattva vow. In Nagarjuna's tradition of the Profound View, it is said that it is sufficient to renounce negative acts and observe correct ethic. To take the Bodhisattva vow, it is therefore not only necessary to avoid all that is harmful to others in the activity of our body, speech, and mind, we must also strive to accomplish what is beneficial for others, whether or not we have taken the vows of individual liberation.[2]

The 14th Dalai Lama states:

During large Dharma gatherings attended by people who are at various stages of spiritual practice, I often allow all those who see the value of aspiring bodhicitta to generate it during a ceremony. However, those taking the bodhisattva vow must have at least taken refuge in the Three Jewels. Although living in one of the seven types of prātimokṣa ethical codes is the ideal basis on which to receive the bodhisattva vow, it is not required. However, you should have a very strong determination to abandon the naturally negative actions such as killing, stealing, unwise sexual conduct, and lying. Without living in an ethically disciplined way that refrains from gross negativities, it will be difficult for your actions to accord with the bodhisattva vow or to benefit others. The precepts included in the bodhisattva vow are more difficult to keep than the prātimokṣa precepts because they regulate mental activities, not just physical and verbal behavior. For that reason, many people find training in one of the prātimokṣa ethical codes a good preparation before receiving the bodhisattva vow.[3]

Benefits to taking the vow

Bokar Rinpoche states:

Being Ready to Take the Vow
Some people hesitate to take the Bodhisattva vow, thinking that it demands qualities they lack. Their feelings of love and compassion are neither strong nor great. The wish to harm and harboring negative thoughts toward others have not left their minds. How can we know if we are ready to take the Bodhisattva vow? If we greatly value love and compassion, if we see their benefits-made apparent to us by listening to teachings-if we consider that ill-will, anger, and hatred are defects, we are ready. We must take the vow. The vow helps us improve. It will be useless for a person who has no ill-will, who is good by nature, or who is not stained by conflicting emotions to take the vow. We take the vow precisely because we recognize the presence of ill-will and conflicting emotions that we want to eliminate within ourselves. The more anger and aversion we see within ourselves, the more we must be determined to take the Bodhisattva vow.
The Master's Presence
Some people believe that the individual intention to develop love and the determination to attain Awakening for the benefit of all are sufficient forces; they think that taking the vow will add nothing. However, the vow has inherent benefits, and this considerably reinforces individual determination. This power derives from the fact that in the ceremony, we solemnly make the promise of attaining Awakening for benefiting all beings, with all Buddhas and Bodhisattvas as witnesses. Our mind is strongly imprinted with the magnitude and importance of the commitment. Even if some ill-will persists in our mind, we will be more inclined to reject it because we will remember our promise. The power of this commitment is sufficient to continue through our future lives. The power of this vow is increased by the fact that it is taken in front of a master. We can take the Bodhisattva vow in front of the Bodhi tree, for instance, or simply imagine the presence of the Buddhas and Bodhisattvas in the sky without anyone actually present. The vow has the same validity whether or not it is taken in the presence of a master. However, it is not imprinted in us with the same force that it has with the memory of the master, a human person, easily and vividly imposed on our mind. The thought, It is in front of my master that I have taken the Bodhisattva vow," will help us not to act contrary to our commitment. We will think of him or her more easily than of the Bodhi tree or of a Buddha whose presence we may have imagined.
Briefly, for the imperfect beings that we are, wishing as we do to tread the path of Awakening, taking the Bodhisattva vow can only benefit us. Shantideva underlines this by composing a eulogy of Bodhicitta.
It is an elixir to abolish death in the world, an inexhaustible treasure to eliminate all misery in the world, an incomparable remedy to heal the sickness of the world, a tree to shelter the world tired of wandering on the path of life, a bridge open to lead out of painful ways, a spiritual moon rising to cool the burning of worldly passions, a great sun to dissipate darkness of ignorance, a new butter produced by churning the genuine milk of the Dharma.
For the human caravan, following the road of life and hungry for happiness, there is a feast of happiness where all the coming beings will be satiated.[2]

Bodhisattva vow ceremony

The 14th Dalai Lama states:

There are several ceremonies for taking the bodhisattva vow and a variety of verses that may be recited to do so. The spiritual mentor in whose presence you take the bodhisattva vow should be someone who herself has the bodhisattva vow and practices engaging bodhicitta. Atiśa recommends that this spiritual mentor have specific qualities (LP 23):
Understand that a good spiritual mentor
is one skilled in the ordination ceremony,
who lives by the precepts, and
has the confidence and compassion to bestow them.
In cases when it is not possible to receive the precepts the first time in the presence of a spiritual mentor, the ceremony may be done by visualizing the buddhas and bodhisattvas in front of you and reciting the verse of taking the bodhisattva vow. This procedure is unique to taking the bodhisattva vow; both the prātimokṣa ethical restraints and the tantric vow must be taken from a spiritual mentor, although a tantric practitioner, after doing the approximation retreat and concluding fire pūjā, can renew the tantric vow by doing the self-empowerment.
The place in which the bodhisattva vow will be given should be decorated in a joyous way befitting a celebration. Participants should bathe and put on fresh clothing and sit respectfully while the spiritual mentor delivers an encouraging talk. Purify and collect merit by reciting the verses of one of the seven-limb prayers mentioned above, and then crouch or kneel and recite after the spiritual mentor a verse to take the bodhisattva vow, such as this one from Śāntideva’s Engaging in the Bodhisattvas’ Deeds (BCA 3.23–24):
Spiritual masters, buddhas, and bodhisattvas, please listen to what I now say from the depths of my heart. Just as the sugatas of the past have developed bodhicitta and dwelt in the sequential trainings of the bodhisattva, so I too, to benefit migrating beings, will develop bodhicitta and practice the sequential trainings of the bodhisattvas.
As you recite each phrase after the spiritual mentors, think about what you are saying. Make this a living experience in which you generate your deepest aspiration in the presence of your spiritual mentor, the buddhas, and bodhisattvas.[3]

The verses of the vow are typically recited three times. In concluding the ceremony, the spiritual mentor will typically ask all the buddhas and bodhisattvas to rejoice in the completion of the vow. The spiritual mentor will also typically explain the precepts (aka. ethical restraints) associated with the bodhisattva vow.[2]

The details of the ceremony will vary depending upon which of the two traditions of Mahayana commentary is followed.

Two lineages of the bodhisattva vow

In Tibetan Buddhism there are two lineages of the bodhisattva vow. The first is associated with the Cittamatra movement of Indian Buddhism, and is said to have originated with the bodhisattva Maitreya, and to have been propagated by the Indian master Asanga. The second is associated with the Madhyamaka tradition, is said to have originated with the bodhisattva Manjusri and to have been propagated by Nagarjuna, and later by Shantideva. The main difference between these two lineages of the bodhisattva vow is that in the Cittamatra lineage the vow cannot be received by one who has not previously received the pratimoksha vows.[4] Both traditions share a set of 18 major precepts (or "downfalls"). There are also sets of minor precepts.

Bodhisattva vow in East Asian Buddhism

Four extensive vows

In East Asian Buddhism, the most common bodhisattva vows are a series of "four extensive vows" outlined by the Tiantai Patriarch Zhiyi.[5] According to Robert F. Rhodes, Zhiyi presents two versions of the four vows. The first one is taken from the Chinese version of the Lotus Sūtra and states:[6]

  • Those who have not yet been ferried over, I will ferry over.
  • Those who have not yet understood, I will cause them to understand.
  • Those who have not settled themselves, I will cause them to be settled.
  • Those who have not attained nirvana, I will cause them to attain nirvana.

The second set of vows is original to Zhiyi's corpus and states:[6]

  • Sentient beings, limitless in number, I vow to ferry over.
  • Passions (klesa) which are numberless, I vow to extinguish.
  • The Dharma-gates without end (in number), I vow to know.
  • The supreme Buddha Way, I vow to actualize.

Zhiyi explains that these vows correspond to the Four Noble Truths and that these vows arise with the four truths as their basis.[6]

Shingon's Five Vows

Shingon Buddhism edits and expands the four vows into five vows (go sei) which are seen as the vows of Mahavairocana which include all bodhisattva vows.[7] These five vows are the following:[7][8]

  1. Beings are innumerable; I vow to save them all (shu-jo-mu-hen-sei-guan-do).
  2. Meritorious wisdoms are innumerable; I vow to accumulate them all (fuku chi mu hen sei gwan shu).
  3. The Dharma teachings are innumerable; I vow to master them all (ho mon mu hen sei gwan gaku).
  4. The Tathagata vows are innumerable; I vow to accomplish them all (nyorai mu hen sei gwan ji ji).
  5. Awakening is unsurpassed; I vow to attain awakening (bodai mu jo sei gwan sho bodai).

Sumedha's vow to become a buddha

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Illustrated Burmese manuscript depicting Sumedha (a past life of Shakyamuni) receiving a prediction from Dīpankara Buddha

The sources of the early Buddhist schools, such as the Theravada Buddhavaṃsa and Nidanakatha (Prologue to the Jatakas), as well as the Mahasamghika Mahāvastu, contain stories of how in a previous life, Shakyamuni (then known as Sumedha) encountered the previous Buddha, Dīpankara. Sumedha was inspired by the example of Dīpankara and, in front of Dīpankara, Sumedha made a vow to one day become a Buddha. Dīpankara confirmed that Sumedha would become a Buddha in the future.

The early Buddhist schools believed that making a vow in front of a living Buddha (and receiving a prediction), just like Shakyamuni had done, was the only way to become a bodhisattva.[9] This view remains the orthodox understanding of bodhisattva vows in the Theravada tradition.[9]

The Theravada Nidanakatha has the following verses attributed to Sumedha when he made his vow to become a Buddha:

As I lay upon the ground this was the thought of my heart, if I wished it I might this day destroy within me all human passions.

But why should I in disguise arrive at the knowledge of the Truth? I will attain omniscience and become a Buddha, and (save) men and devas.

Why should I cross the ocean resolute but alone? I will attain omniscience, and enable men and devas to cross.

By this resolution of mine, I a man of resolution, will attain omniscience, and save men and devas, cutting off the stream of transmigration, annihilating the three forms of existence, embarking in the ship of the Truth, I will carry across with me men and devas.[10]

Similar vows in other past lives of the Buddha

According to the Mahāvastu, Shakyamuni Buddha's first vow to become a Buddha was made under another past Buddha also called Shakyamuni. The vow is reported as follows:

When (the Bodhisattvas) have laid up an abundant store of merit, and have body and mind well developed they approach the beautiful Buddhas and turn their thoughts to enlightenment, (each vowing).

"By the merit I have formerly laid up in store, may I have insight into all things. May not my vow come to naught, but may what I vow come to pass.

"May my store of the root of merit be great enough for all living beings. Whatever evil deed has been done by me, may I alone reap its bitter fruit.

"So may I run my course through the world as He whose mind is rid of attachments does. May I set rolling the wheel of dharma that has not its equal, and is honoured and revered of devas and men."[11]

The Mahāvastu depicts Shakyamuni taking other vows under other past Buddhas. When he meets the past Buddha Samitāvin, the text also contains another vow which is similar to the "fourfold vow" found in Mahayana sources:

May I in some future time become a Tathāgata, an Arhan, a perfect Buddha, proficient in knowledge and conduct, a Sugata, an unsurpassed knower of the world, a driver of tameable men, and a teacher of devas and men, as this exalted Samitāvin now is. May I become endowed with the thirty-two marks of a Great Man, and my body adorned with his eighty minor characteristics. May I have the eighteen distinctive attributes of Buddhahood, and be strong with the ten powers of a Tathāgata, and confident with the four grounds of self-confidence, as this exalted perfect Buddha Samitāvin now is. Having crossed over, may I lead others across; comforted, may I comfort others; emancipated, may I emancipate others. May I become so for the benefit and welfare of mankind, out of compassion for the world, for the good of the multitude, for the welfare and benefit of devas and men.[11]

See also

Notes

  1. ↑ "The Ritual for Taking the Bodhisattva Vows". studybuddhism.com. Retrieved 2022-07-15. 
  2. ↑ 2.0 2.1 2.2 2.3 Bokar Rinpoche 1997, Chapter 1.
  3. ↑ 3.0 3.1 Dalai Lama & Thubten Chodron 2020, Chapter 7.
  4. ↑ Lama Jampa Thaye, Rain of Clarity: The Stages of the Path in the Sakya Tradition. London: Ganesha, 2006.
  5. ↑ Chappell, David W. (1987), "Is Tendai Buddhism Relevant to the Modern World?" (PDF), Japanese Journal of Religious Studies, 14 (2/3), doi:10.18874/jjrs.14.2-3.1987.247-266, archived from the original on March 4, 2009
  6. ↑ 6.0 6.1 6.2 R hodes, Robert F. (1984) The four extensive vows and four noble truths in T’ien-t’ai Buddhism. Annual Memoirs of the Otani University Shin Buddhist Comprehensive Research Institute 2: 53-91.
  7. ↑ 7.0 7.1 Petzold, Bruno (1995). The Classification of Buddhism, p. 550. Otto Harrassowitz Verlag
  8. ↑ "Ajikan Meditation". shikokuhenrotrail.com. Retrieved 2023-03-24. 
  9. ↑ 9.0 9.1 Drewes, David, Mahāyāna Sūtras and Opening of the Bodhisattva Path, Paper presented at the XVIII the IABS Congress, Toronto 2017, Updated 2019.
  10. ↑ Rhys Davids, T. W. (1880). The Introduction to the Jātaka Stories from Buddhist Birth Stories or Jātaka Tales, p. 98. A revised edition by Ānandajoti Bhikkhu November, 2021.
  11. ↑ 11.0 11.1 Jones, J.J. (1949) The Mahavastu, Volume I, Chapter V - The many Buddhas (bahubuddha-sūtra). Buddhist Hybrid-Sanskrit: aho punar aham anāgatam adhvānaṁ bhaveyaṁ tathāgato ’rhaṁ samyaksaṁbuddho vidyācaraṇasaṁpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṁ ca manuṣyāṇāṁ ca yathāpīdaṁ bhagavān samitāvir etarahiṁ dvātriṁśatīhi mahāpuruṣalakṣaṇehi samanvāgato aśītihi anuvyaṁjanehi upaśobhitaśarīro aṣṭādaśāveṇikehi buddhadharmehi samanvāgato daśahi tathāgatabalehi balavāṁ caturhi vaiśāradyehi suviśārado yathāyaṁ bhagavān samitāvī samyaksaṁbuddho etarahiṁ evañ ca tīrṇo tārayeyaṁ āśvasto āśvāsayeyaṁ parinirvṛto parinirvāpayeyaṁ | taṁ bhaveyaṁ bahujanahitāya bahujanasukhāya lokānukaṁpāya mahato janakāyasyārthāya sukhāya hitāya devānāṁ ca manuṣyāṇāṁ ca || (suttacentral.net)

Sources

Further reading

External links

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