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The meaning of the word bodhisattva

bodhisattva in the crossword dictionary

Mythological dictionary

bodhisattva

(Buddha) - “a being striving for enlightenment” - a person striving to become a Buddha and save all living beings from the suffering of samsara. It is placed above the arhat, since the arhat strives only for his own enlightenment. Using six paramitas (spiritual perfections) - generosity, morality, patience, masculinity, the ability to contemplate, wisdom - B. reaches the "opposite shore" and is filled with higher understanding and higher compassion for all living beings. Since the Buddhas are completely immersed in nirvana and can no longer help living beings, the greatest B. prefer to voluntarily remain in samsara and obey the laws of karma until all living beings are saved. Really existing people (teachers of Buddhism, founders of Tibetan schools of Buddhism) can be classified as B., but mythological B. are considered the main ones. In the Mahayana, a list of eight such B. . Sometimes two more are added to them - Mahasthamapraptu and Trailokavijaya. Mythological B. relate to certain Buddhas and act as an active aspect of this Buddha.

Wikipedia

Bodhisattva

Bodhisattva, bodhisattva, body sativa awakening" or "being with awakened consciousness", the term consists of two words - "bodhi" - awakening and "sattva" - essence, being) - in Buddhism, a being with bodhichitta, who decided to become a Buddha for the benefit of all beings. The motivation for such a decision is the desire to save all living beings from suffering and get out of the infinity of rebirth - samsara. In Mahayana Buddhism, a bodhisattva is also called an enlightened person who refused to go into nirvana in order to save all living beings.

The word "bodhisattva" in Tibetan sounds like "jang-chub-sem-pa", which means "purified the awakened consciousness."

Examples of the use of the word bodhisattva in the literature.

This sutra starts from the seat of all buddhas, aims to make all sentient beings aspire to achieve Buddhahood, and stops where everyone practices. bodhisattvas.

Sanskrit) Lit., "one whose essence (sattva) has become

mind (bodhi)": those who need only one incarnation for

in order to become perfect Buddhas, that is, to have the right to

Nirvana. This refers to the Manushi (earthly) Buddhas. In the metaphysical

meaning Bodhisattva is the name given to the sons of the heavenly

Great Definition

Incomplete definition ↓

BODHISATTVA

Pali bodhisatta, Skt. bodhisattva - a being striving for enlightenment) - in traditional Buddhism and Mahayana Buddhism, a person who decides to become a Buddha in order to achieve nirvana and help other beings get out of beginningless reincarnations and suffering. The altruistic ideal of the bodhisattva, who "lingers" in samsara in order to help others, is opposed to two other, more egocentric Buddhist landmarks - the achievements of the arhat and pratyekabuddha, striving primarily for their own "liberation".

In "orthodox" Theravada Buddhism, the bodhisattva ideal occupies an honorable but comparatively marginal position. Bodhisattvas were only former Buddhas, of which there are 24 (the last was the historical Buddha-Gautama Shakyamuni), as well as the Buddha of the coming world order-Maitreya. Future Buddhas cultivated all the necessary "perfections" (pairs), as well as compassion for living beings (karuna) and rejoicing at them (maitri); The Jataka collection describes the feats of self-sacrifice of the Buddha in his previous births, like the famous feeding of a hungry tigress with his own body - feats that clearly contradict the Buddhist orientation towards the middle path of balancing between any extremes.

In the soteriology of the Mahayana, the ideal of the bodhisattva becomes a priority and defining (its other name is bodhisattvayana, "the bodhisattva's vehicle"). Its realization is possible not only for 25 buddhas, but for every Buddhist. The number of bodhisattvas, like the buddhas, is thought to be infinite, and they inhabit not only the earthly but also the heavenly worlds. The future bodhisattva, who can be not only a person, but also another being, one day makes a great vow to achieve “enlightenment” and extract all beings from the cycle of samsara. In Shantideva's poem "Bodhicharyavatara" (7th-8th centuries), the bodhisattva solemnly promises himself to use the "merit" he has accumulated (see Dapa-punya) to alleviate the suffering of living beings (the transfer of his merit in traditional Buddhism was ontologically unthinkable) and to serve as a medicine, doctor and nurse for all who have not yet got rid of the diseases of samsara; he wants to be the protector of those in need of protection, the guide of those wandering in the desert, the ship, pier and bridge for those who seek shore in the sea of ​​samsara, the lamp of the blind, the bed of the weary and the servant of all those in need (III. 6-7, 17-18). The duration of the further path of the bodhisattva is calculated in world periods. He must reach 10 levels of perfection (separate treatises were devoted to them), corresponding to 10 “perfections” -lvra”nnpai. Some classifiers also impute to him the acquisition of 37 principles of enlightenment, including four states of attention, four superpowers and five superpowers. Another difference between the Mahayana bodhisattva is the cultivation of contemplation of the emptiness of everything that exists (shunyata), which is thought of as a necessary condition for compassion, but in fact turns out to be a condition for its “removal”: since everything that exists is empty and transient and there is no one and nothing to honor or blame, then there is no joy , no suffering, and therefore what should be loved or hated (“look for them,” exhorts Shantideva, “and you will not find them!” - IX. 152-153).

Bodhisattvas occupy a significant place in the pantheon of the Central Asian and Far Eastern Mahayana and include a number of teachers of Buddhism (starting with Nagarjuna and Asanga), but mostly mythological characters, the list of the main ones varies from 8 to 10 (the most popular are Avalokiteshvara, Manjushri, Vajrapani, Ksitigarbha).

The hierarchy of steps on the ladder of bodhisattva achievements is described in the Ashtasahasrikaprajnaparamita (1st-2nd centuries), Lalitavistara (3rd-4th centuries), in the modern Mahayanasutralankara (ch. XX, XXI), and the Dashabhumikasutra, which is specially dedicated to this topic. ” (“Instruction on ten levels”) - a treatise of the protoogachara, probably compiled in the 3rd century. It hierarchizes the levels of perfection following the "path of the bodhisattva", each of which corresponds to the corresponding "perfection" - paramita, which allows the compiler of the text to systematize almost the entire soteriology of the Mahayana. The 10 "steps" are expounded by Bodhyoattva Vajragarbha in response to the Buddha's request to tell everyone present about them.

On the first step - "joyful" (pramudita) - the budding bodhisattva masters the perfection of generosity (dana). He trusts the buddhas, guardians of all, diligent in the study of the dharma; his generosity is "immaterial", for he sympathizes with living beings who do not care about their "liberation", and he is ready to sacrifice wives, children, members of the body, health and life itself for their sake. This step is “joyful” because he rejoices because of his superiority over “ordinary people” and clearly sees his path. Next comes the level of "uncontaminated" (vimala), at which the adept masters the perfection of morality (sila). This is the path of "professional" mastering of self-discipline according to the method of the classical eightfold path (the latter is included, therefore, as a "special case" in the hierarchy of achievements in the Mahayana). "Uncontaminated" means liberation from the impurity of affects, for the practitioner at this stage becomes free from desires, a friend, mentor and patron of other beings. At the third stage - "radiant" (prabhakari) - the adept becomes a "lamp of the teaching", capable of comprehending the innermost speculative truths. Here he masters the perfection of patience (ksanti), for day and night he practices the study of the Mahayana sutras. At the same stage, he becomes an expert in the four normative meditations and reaches the “abodes of Brahma” (this is a “special case” of including the main Hindu deity in the Mahayana soteriological system), gradually developing goodness, compassion (karuna), rejoicing (maitri) and dispassion, and is already beginning to radiate light in the celestial regions.

The fourth stage - "fiery" (archishmati) - allows the adept to contemplate the true nature of all beings and the world inhabited by them. His "fiery" vision reflects the transience of existence and the meaning of "liberation", and he casts a farewell glance at the remnants of false views, primarily related to the idea of ​​one's "I". Here he masters the perfection of courage (virya), because he is finally strengthened in the true faith in the "three jewels" of Buddhism - Buddha, teaching and community. The fifth level is called “extremely difficult to achieve” (sudurjaya), because only now it is possible to “realize” the difference between conventional (samvriti-satya) and absolute (paramarthika-satya) truth and, accordingly, the final “emptiness” of everything that exists. Since the adept strives for the welfare of living beings, contemplating their transience and at the same time their essential "liberation", this stage corresponds to mastering the perfection of meditation (dhyana).

The sixth level is called "in the face of complete clarity" (abhimukhi), for at this stage the adept becomes an expert in the perfection of knowledge (prajna). This knowledge-wisdom allows him to see the deep unity of samsara and nirvana, as well as the fact that all things are "only consciousness."

At the seventh stage - "far spreading" (durangama) - the adept becomes a real bodhisattva. He can enter paranirvana, but he hesitates for the sake of "liberating" other beings, preferring "active nirvana" (apratishthita-nirvana) to it. Now he is mastering two new perfections at once: the ability to use any stratagems to help "samsaric" beings (upaya) and the ability to transfer his stock of "merit" (punya) to them. His own "karmic capital" cannot decrease from this generosity, for by sharing it with others, he acquires even greater "merit".

The eighth step is “immovable” (achala), because the bodhisattva is unwavering in his determination to act in this world for the sake of “liberating” other beings. The corresponding perfection is therefore fidelity to the great vow (pranidhana). Now the bodhisattva can take on any form in order to help other beings.

At the ninth stage - "pious reflection" (sadhumati) - the bodhisattva uses all his intellectual potential for preaching the dharma. Here the perfection of omnipotence (bala) is realized, manifested in the Bodhisattva's comprehension of magical formulas (dharani) - "verbal talismans", which he passes on to those who seek "liberation".

Finally, the tenth step - the "cloud of teaching" (dharmamegha) - turns him into a heavenly bodhisattva. He sits as "sanctified" (abhishikta) in the sky, on a great lotus, and his body radiates a special light. The corresponding perfection is the fullness of knowledge (jnana). It is compared with a cloud because, as it pours rain, it, spreading its rays to the earth, softens the sorrow and suffering of living beings. At this stage, the bodhisattva already becomes Maitreya, who is waiting in the wings in the tushita heaven to appear on earth as a new buddha. Thus, the ascent of the adept, which began with jubilation over superiority over "ordinary people", ends with the fullness of self-deification and sitting on heavenly thrones. This is the real goal of Mahayana soteriology, the means of which are all listed ethical and "dianoetic" virtues.

The symbolism of the hierarchy of stages of advancement of the adept of the “path of the bodhisattva” was also reflected in Buddhist architecture. Thus, the famous temple of the architectural complex Borobudur (Central Java), dating from the 8th-9th centuries, consists of a base (symbolizing the world), over which six square platforms (the first levels of perfection) are built on, and above them three round ones (the highest levels of perfection). ), ending with a stupa (the last step of the "heavenly bodhisattva"). The sequence of tiers of perfection should inspire every adept with the idea that he, too, can, starting with generosity, little by little become another, new deity, capable of “raining” his favors on earth, if only he works correctly with good “training aids”. Therefore, with t. sp. religious comparative studies, the Buddhist "linear" hierarchy of the steps of perfection is a direct inversion of the Christian path of ascent (also set out in the hierarchical sequence of virtues, for example, in the "Ladder" of John of Sinai), where it is believed that real achievements are inversely proportional to the "steps" of self-esteem, and euphoric the height of the latter is directly proportional to the degree of human fall.

Lit.: DayatB. The Bodhisattva Doctrine in Buddhist Literature. L., 1932; Oldenburg S. F. Buddhist collection "Garland of Jataks" and notes on Jataks. - "Notes of the Eastern Branch of the Imperial Russian Archaeological Society", 1893, v. 7; Ignato W4 A. I. “Ten steps of the bodhisattva” (on the material of the sutra “Jinguangming zuishe wangjing”). - In the book: Psychological Aspects of Buddhism. Novosibirsk, 1986.

Great Definition

Incomplete definition ↓

What is the difference between Arhat, Bodhisattva and Buddha?

Arhat translated from Sanskrit(अर्हत् ) means "worthy"). The term is used both in Hinduism, where it refers to a hermit engaged in spiritual practice, and in Buddhism, where it refers to a person who has reached nirvana and left the "wheel of rebirth", but does not have the omniscience of the Buddha. In Mahayana Buddhism, the term Arhat has a well-defined place. It denotes a person who has reached the crown of the "Small Vehicle" of Buddhism - Hinayana, who has reached nirvana, who has come out of the wheel of samsara, but who has achieved this all for the sake of personal liberation, and not for the benefit of all living beings. When an Arhat desires to achieve Buddhahood for the benefit of all living beings, he takes the path of a Bodhisattva. The Bodhisattva is thus the next stage after the Arhat, preceding the state of the Buddha. The main difference between a Buddhist Arhat and a Bodhisattva is the absence of the former's motivation for the common good.
Bodhisattva (Skt. बोधिसत्त्व or bodhisattva, Pali bodhisatta , literally, “a being striving for enlightenment”), unlike Artakh, is a primordially Buddhist concept.
The Teaching uses both the term Arhat and the term Bodhisattva. The first of them is used much more often than the last and, based on the analysis of the context of its use, goes beyond the understanding of the concept of Arhat in Buddhism. As a result of the analysis of many statements about Arhats in the text of the Teaching and the notes of H.I. Roerich, we can conclude that the term Arhat is used in the Teaching to denote "dedicated" high level , regardless of its further degrees. At the same time, Arhatship has its own levels. By and large, Bodhisattvas and even Buddhas can be called Arhats in the Teaching. So Lord Maitreya Himself, who was once a Bodhisattva and who is now a Buddha, does not hesitate to speak on behalf of the Teachers "We, the Arhats...".
But despite the fact that the term Arhat is often used in the Teaching in the broadest sense, denoting high initiates, members of the Brotherhood, nevertheless, in the letters of H.I.: "The Lord Maitreya is higher than the Arhat!" (H.I. Roerich to American employees December 17, 1929). The same applies to the fact that Maitreya Buddha sometimes called himself an Arhat, this can be explained by the fact that the degree of Buddha includes the degree of Arhat, therefore the Buddhas are certainly Arhats.
However, a Bodhisattva is not necessarily an Arhat, since A bodhisattva can be called one who has entered the path of the Mahayana and taken the bodhisattva vows. At the same time, such a person is not necessarily one who has reached nirvana, only in which case he can be simultaneously called an Arhat.
If we analyze the qualities of an Arhat expounded in the Teaching, then we can conclude that the concept of an Arhat in the Teaching corresponds to the Buddhist concept of a Bodhisattva. The following points speak in favor of this:
1) The Arhat is called lower in relation to the Buddha (see quote above)
2) The Arhat is called the male equivalent of Tara: "Tara is the goddess, or the female equivalent of the Arhat" (E.I. Roerich to M.E. Tarasov on January 16, 1935)
3) An Arhat in the Teaching is inseparable from serving the Common Good.
All this in Buddhism corresponds to the concept of an Arhat-Bodhisattva, i.e. A Bodhisattva who has reached Nirvana, or an Arhat who follows the path of the Mahayana. Thus, the terms Arhat and Bodhisattva used in the Teaching are in fact synonyms. This moment should be taken into account when using the term Arhat, in communication with representatives of other teachings and religions. This requirement follows from the canon "by thy Lord". As the letters show E.I. Roerich , she herself knew about the meaning of the concept of Arhat in Buddhism and Hinduism, and even asked Klizovsky A.I. do not write about Arakhatov and Tar in his book, because this may have caused resentment among Buddhists and Theosophists and Hindus. Therefore, let us be careful when using the term Arhat when speaking with representatives of other religions.

At the same time, the practical usefulness of this topic should also be taken into account, in accordance with the following instruction:
" I strongly advise you not to be too interested in the names of the Initiations, because this does not lead to anything. Each religious-philosophical school or Occult Brotherhood had its own subdivisions or degrees and their designations. And be sure that the true steps are not denoted by the names that are now found in books. If you so desire, then take the excellent definitions of the steps of spiritual advancement given in Agni Yoga. After all, there are students of occultism who are convinced that the Solar Initiation takes place on the physical Sun!!! All the steps of Initiation are within ourselves. When the student is ready, he receives the Ray of Illumination corresponding to the level of purification and expansion of consciousness and fiery transmutation of the centers he has reached. But this true initiation has nothing to do with the sham initiations in the occult lodges now in existence, which in most cases have become mere clubs. For your pleasure, I present to you the ancient Egyptian degrees of Initiation in their Greek equivalents. The first degree was called Pastophoris; Second Neokoris; Third degree Melanophoris; Fourth Christophoris; Fifth Balakhat; Sixth Astrologos; Seventh Prophet, or Safknaf Pankakh. Will you advance on the spiritual path from the knowledge of these conditional names?" (E.I. Roerich to M.E. Tarasov on January 16, 1935).

In Buddhism, there is a rather interesting being called a bodhisattva. It is believed that becoming one is quite difficult, but perhaps that is why many who practice this path strive to achieve the desired state. In this article you will get an answer to the question: who is a bodhisattva? You will also be able to know the path he follows and the principles he adheres to.

The concept of "bodhisattva"

A bodhisattva is a person (on our planet) who has achieved enlightenment, but unlike the Buddha, he did not leave this world, but remained. Its goal is quite simple and at the same time complex - to help people on their path of spiritual perfection. It should also be noted that the being who realized the first bhumi can be called a bodhisattva. Until this happens, the term "jatisattva" is used.

Bodhisattvas often live in the world among other people, keeping their vows and not deviating from the path. They are distinguished by mercy and empathy for other beings. In the Vimalakirti Sutra there is a story about a sick bodhisattva. But when they asked why he was sick, the answer was the following: the disease happened from great empathy for people who are sick. Thus, he seemed to tune in to their wave.

In general, it is believed that the arrival of such a creature on earth is a great blessing. After all, bodhisattvas always attract people who want to hear wisdom from them. Some receive the necessary push, which allows them to radically change their lives.

It should also be noted that in different traditions of Buddhism this concept is somewhat different, as well as the approach to the path itself. More on this will be written below.

The first mention of a bodhisattva

For the first time, a bodhisattva in Buddhism is mentioned at the initial stage of the development of this religious movement. It can be found in the earliest sutras, such as the Saddharmapundarika sutra (it lists twenty-three such beings), the Vimalakirti nirdesha sutra (it lists more than fifty).

Purpose of the Bodhisattvas

As stated above, a bodhisattva is one who has already attained enlightenment. His destiny in this world is to accept suffering with joy, both his own and other people's. It is believed that this is the basis of the practice of such beings.

According to some reports, there are two types of bodhisattvas. Some do only good, their actions cannot harm either themselves or anyone else. Thus, they never accumulate bad karma, always doing only the right thing.

The second type of bodhisattva involves accumulating bad karma by doing bad deeds for the benefit of others. Moreover, he is fully aware of his actions, as well as the punishment for them (getting into the lower worlds after death). Many believe that it is the second path that requires more

Immutable Vows

A very important step in reaching the level of a bodhisattva is the vows that he makes before starting to climb the ladder up. They involve caring for other beings, eradicating various vices in oneself, observing morality, etc. Also, those who enter this path take oaths and additionally four great vows.

Qualities (Paramita) of a Bodhisattva

Bodhisattvas have certain qualities, adhering to which one cannot deviate from the chosen path of benefiting all people. Different sutras describe a different number of them, but we will highlight ten of the most important:

• Dana-paramita. Generosity, which provides for various benefits, both material and spiritual, as well as donations.
• Shila-paramita. Observance of vows, i.e. obligatory adherence to commandments and vows that help to achieve enlightenment.
• Kshanti-paramita. Patience, which allows not to experience hatred and capture. This quality can also be called equanimity - it is difficult to piss off a walker.
• Virya-paramita. Diligence (effort) - there is only one thought, only one action and direction.
• Dhyana-paramita. Contemplation - there is concentration, samadhi.
• Prajna-parmita. Achievement and knowledge of higher wisdom, striving for it.
• Upaya-paramita. Tricks by which bodhisattvas save those in need. The peculiarity is that everyone has the right approach, which allows you to direct the afflicted on the way out of the wheel of samsara.
• Pranidhana-paramita. Oaths that a bodhisattva must keep.
• Bala paramita. An inner strength that illuminates everything around and helps those who are around a higher being to take the path of virtue.
• Jnana-paramita. Knowledge that implies the possibility of independent existence in completely different places.

Stages of development of bodhisattvas

There are also ten stages of bodhisattva development. Each step takes many rebirths, and this takes quite a lot of millions of years. Thus, these beings voluntarily condemn themselves to the wheel of samsara in order to help other beings get out of it. Consider the levels (bhumi) of bodhisattvas (they are taken from two sources - the Madhyamikavatara and the Golden Sacred Sutra):

• one who possesses supreme joy;
• immaculate;
• shining;
• fiery;
• elusive;
• manifesting;
• far reaching;
• real;
• wise;
• dharma cloud.

Bodhisattva in Hinayana

You should also consider what a bodhisattva means in Buddhism of various traditions. During the time this religion appeared, some began to perceive the path of enlightenment in a slightly different way, as well as attitudes towards other beings.

So, in Hinayana, a bodhisattva is a being (his body can be completely different, for example, an animal, a person, or a representative of the hellish planets), who decided to walk the path to become a Buddha. Such a decision should arise on the basis of a great desire to leave the wheel of samsara.

In the direction of the Hinayana, only former Buddhas (no more than twenty-four) can be such beings, and up until the moment when they become them. Bodhisattvas must meet in one of their births with the Buddha, who makes them a prophecy, predicting future enlightenment.

It should be noted that in the Hinayana tradition, the bodhisattva is not an ideal teaching. Most of all, followers strive to achieve the status of an arhant, who is considered a saint who has passed the path to nirvana on his own, only following the instructions of the Buddha. No one else can help him here. This happened because in this teaching it is impossible for a simple believer to reach the level of a Buddha.

Bodhisattva in Mahayana

The bodhisattva in Mahayana Buddhism has a slightly different status, but the current itself, which was formed much later than the previous one, is different. The main feature of the Mahayana is the thesis that anyone who believes and keeps vows can be saved. That is why the movement received such a name, which is also translated as “great chariot”.

In Mahayana Buddhism, the bodhisattva is a religious ideal that every follower of the current should strive for. The arhants, who are idealized in Hinayana, are questioned because they strive for personal enlightenment without any concern for the suffering of others. Thus, he remains within the framework of his "I".

In general, in the Mahayana, the path of archanism is a narrow and selfish path. The Mahayana substantiated the concept of three paths: the achievement of archanism, then the enlightenment of the Pratyeka-Buddhas, and the path of the bodhisattva itself.

Bodhisattva in the Vajrayana

In the Vajrayana, a bodhisattva is some mixture of the ideal of this image with a yogi who is in perfect command of all the siddhis. This, in principle, is natural, since the current itself arose much later than the two previous ones. Another feature is that some bodhisattvas are emanations of certain Buddhas. Thus the very principle of the path to perfection is lost.

Some bodhisattvas who lived in our world

It should be noted that each sect of Buddhism has its own pantheon of bodhisattvas, the list of which may vary. For example, in the Mahayana one can meet bodhisattvas who actually lived before, who were at different stages of their development. These are Aryaasanga (third level), Nagarjuna (ninth level), etc. The most important are Avalokitersvara, Ksitigarbha, Manjushri, etc.

Maitreya is a bodhisattva who is about to come to earth. Now he is undergoing a big test in the sky of the desire realm of Tushita. It should be noted that it is he who is revered as a bodhisattva in all currents of Buddhism.

Conclusion

Now you know the answer to the question: what is a bodhisattva in Buddhism? Despite the fact that the attitude towards these beings in different directions of Buddhism is different, it is difficult to dispute their peculiarity and necessity, because in order to embark on this path, you need to have a strong will and spirit.

Or “a being with an awakened consciousness”, the term consists of two words - “ bodhi" - awakening and " sattva" - essence, being) - in Buddhism, a being (or person) with bodhichitta, who decided to become a buddha for the benefit of all beings. The motivation for such a decision is the desire to save all living beings from suffering and get out of the infinity of rebirth - samsara. In Mahayana Buddhism, a bodhisattva is also called an enlightened person who refused to go into nirvana in order to save all living beings.

The word "bodhisattva" in Tibetan sounds like "jang-chub-sem-pa", which means "purified the awakened consciousness."

Bodhisattva in early Buddhism

The image of the bodhisattva appeared already in early Buddhism. The path of the bodhisattva was passed by the Buddhas of the past and Shakyamuni Buddha - the Buddha of the modern period. In addition, the bodhisattva Maitreya (in Pali - Metteya) is revered, who in the future will be born among people and become a Buddha, and his coming will become a golden age.

Bodhisattva in Mahayana

In another sense, a bodhisattva is a person who has already become an arhat (the 6th stage of the path, according to the Dashabhumika Sutra) and continues to cultivate up to the 10th stage of the “clouds of Dharma”. At the end of his journey, the bodhisattva attains prajnaparamita ("perfect wisdom" or "transcendent knowledge"), which is different from "complete enlightenment", according to the Ashtasahasrika-prajnaparamita sutra:

Even if a bodhisattva, after he has raised his consciousness to full enlightenment, performs gifts for countless times, maintain moral purity, improve his patience, exercise diligence and remain in a state of meditation, but if at the same time he does not have perfect wisdom and does not know how to resort to skillful means, then he is doomed to descend to the level of a simple student (shravaka) ipi pratyekabuddha.

In a narrower sense, bodhisattvas are called bodhisattvas-mahasattvas (great beings) - mythologized characters of the Mahayana pantheon. Such are Avalokiteshvara - the bodhisattva of compassion, Manjushri - the bodhisattva of wisdom, Tara - a female bodhisattva who turned her femininity into a means of saving sentient beings, and many others. In folk Buddhism, these great bodhisattvas-mahasattvas are perceived as givers of worldly blessings, but for seriously practicing people they retain their significance as leaders and assistants on the path of awakening. Special Text: 37 Bodhisattva Practices.

Gallery

Mural Worshipping Bodhisattva.jpg

Gathering of bodhisattvas. China, 6th century

Chinese mural of a bodhisattva, ink and color on plaster, c. 952, Honolulu Academy of Arts.jpg

Fresco of a bodhisattva. China, 10th century

see also

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Notes

Literature

• Dumoulin G. The Bodhisattva Ideal // History of Zen Buddhism. India and China. - St. Petersburg. : ORIS, 1994. - 336 p. - ISBN 5-88436-026-6.
• Jatakas. Per. B. Zakharyin. M. 1979.
• Arya Shura "Garland of Jatakas or Tales of the Bodhisattva's Feats. Translated from Sanskrit by Academician A. Barannikov \\ edited by O. F. Volkova. M.1962.

Links

• // Encyclopedia "Myths of the peoples of the world"
• Yu. N. Roerich. // Tibetan painting.
• E. A. Torchinov. ISBN 5-93597-019-8
• A. Berzin.

Excerpt characterizing the Bodhisattva

"It's over, I'm gone! he thought. Now a bullet in the forehead - one thing remains, ”and at the same time he said in a cheerful voice:
Well, one more card.
- Good, - answered Dolokhov, having finished the summary, - good! 21 rubles are coming, - he said, pointing to the number 21, which equaled 43 thousand, and taking a deck, he prepared to throw. Rostov obediently turned back the corner and instead of the prepared 6,000, he diligently wrote 21.
“I don't care,” he said, “I just want to know if you kill or give me that ten.
Dolokhov seriously began to throw. Oh, how Rostov hated at that moment these hands, reddish with short fingers and hair visible from under his shirt, which had him in his power ... Ten was given.
“You have 43 thousand behind you, Count,” Dolokhov said and stood up from the table, stretching. “But you get tired of sitting for so long,” he said.
"Yes, and I'm tired too," said Rostov.
Dolokhov, as if reminding him that it was indecent for him to joke, interrupted him: When will you order me to receive the money, count?
Rostov flushed and called Dolokhov into another room.
“I can’t suddenly pay everything, you will take the bill,” he said.
“Listen, Rostov,” Dolokhov said, smiling clearly and looking into Nikolai’s eyes, “you know the saying: “Happy in love, unhappy in cards.” Your cousin is in love with you. I know.
"O! it’s terrible to feel so at the mercy of this man,” thought Rostov. Rostov understood what a blow he would inflict on his father and mother by announcing this loss; he understood what happiness it would be to get rid of all this, and understood that Dolokhov knew that he could save him from this shame and grief, and now he still wanted to play with him, like a cat with a mouse.
“Your cousin…” Dolokhov wanted to say; but Nicholas interrupted him.
“My cousin has nothing to do with it, and there’s nothing to talk about her!” he shouted furiously.
So when do you get it? Dolokhov asked.
“Tomorrow,” said Rostov, and left the room.

It was not difficult to say "tomorrow" and maintain a tone of propriety; but to come home alone, to see sisters, brother, mother, father, confess and ask for money to which you have no right after the given word of honor, it was terrible.
Haven't slept at home yet. The youth of the Rostovs' house, having returned from the theatre, had supper, sat at the clavichord. As soon as Nikolai entered the hall, he was seized by that loving, poetic atmosphere that reigned that winter in their house and which now, after Dolokhov's proposal and Yogel's ball, seemed to thicken even more, like the air before a thunderstorm, over Sonya and Natasha. Sonya and Natasha, in the blue dresses they wore at the theatre, pretty and knowing it, were happy and smiling at the clavichord. Vera and Shinshin were playing chess in the living room. The old countess, expecting her son and husband, was playing solitaire with an old noblewoman who lived in their house. Denisov, with shining eyes and disheveled hair, was sitting with his leg thrown back at the clavichord, and clapping his short fingers on them, he took chords, and rolling his eyes, in his small, hoarse, but true voice, sang the poem he had composed "The Enchantress", to which he tried to find music.
Sorceress, tell me what power
Draws me to abandoned strings;
What kind of fire did you plant in your heart,
What delight spilled over the fingers!
He sang in a passionate voice, shining at the frightened and happy Natasha with his agate, black eyes.
- Wonderful! Great! Natasha screamed. “Another verse,” she said, not noticing Nikolai.
“They have everything the same,” thought Nikolai, looking into the living room, where he saw Vera and his mother with an old woman.
- BUT! here's Nikolenka! Natasha ran up to him.
- Is daddy at home? - he asked.
- I'm glad you came! - Without answering, Natasha said, - we have so much fun. Vassily Dmitritch stayed another day for me, you know?
“No, dad hasn’t arrived yet,” said Sonya.
- Coco, you have arrived, come to me, my friend! said the voice of the countess from the living room. Nikolai went up to his mother, kissed her hand, and, silently sitting down at her table, began to look at her hands, laying out the cards. Laughter and cheerful voices were heard from the hall, persuading Natasha.
“Well, all right, all right,” Denisov shouted, “now there is nothing to excuse, barcarolla is behind you, I beg you.
The Countess looked back at her silent son.
- What happened to you? Nikolai's mother asked.
“Ah, nothing,” he said, as if he was already tired of this one and the same question.
- Is daddy coming soon?
- I think.
“They have the same. They don't know anything! Where can I go? ” thought Nikolai and went back to the hall where the clavichords stood.
Sonya sat at the clavichord and played the prelude of that barcarolle that Denisov especially loved. Natasha was going to sing. Denisov looked at her with enthusiastic eyes.
Nikolai began to pace up and down the room.
“And here is the desire to make her sing? What can she sing? And there is nothing funny here, thought Nikolai.
Sonya took the first chord of the prelude.
“My God, I am lost, I am a dishonorable person. Bullet in the forehead, the only thing left, not to sing, he thought. Leave? but where to? anyway, let them sing!”
Nikolai gloomily, continuing to walk around the room, looked at Denisov and the girls, avoiding their eyes.
"Nikolenka, what's wrong with you?" asked Sonya's gaze fixed on him. She immediately saw that something had happened to him.
Nicholas turned away from her. Natasha, with her sensitivity, also instantly noticed the state of her brother. She noticed him, but she herself was so happy at that moment, she was so far from grief, sadness, reproaches, that she (as often happens with young people) deliberately deceived herself. No, I'm too happy now to spoil my fun with sympathy for someone else's grief, she felt, and said to herself:
"No, I'm sure I'm wrong, he must be as cheerful as I am." Well, Sonya, - she said and went to the very middle of the hall, where, in her opinion, the resonance was best. Raising her head, lowering her lifelessly hanging hands, as dancers do, Natasha, stepping from heel to tiptoe with an energetic movement, walked across the middle of the room and stopped.
"Here I am!" as if she were speaking, answering the enthusiastic look of Denisov, who was watching her.
“And what makes her happy! Nikolay thought, looking at his sister. And how she is not bored and not ashamed! Natasha took the first note, her throat widened, her chest straightened, her eyes took on a serious expression. She was not thinking of anyone or anything at that moment, and sounds poured out of the smile of her folded mouth, those sounds that anyone can produce at the same intervals and at the same intervals, but which leave you cold a thousand times, in make you shudder and cry for the thousand and first time.
Natasha this winter began to sing seriously for the first time, and especially because Denisov admired her singing. She sang now not like a child, there was no longer in her singing that comic, childish diligence that had been in her before; but she did not yet sing well, as all the judges who heard her said. “Not processed, but a beautiful voice, it needs to be processed,” everyone said. But they usually said this long after her voice had fallen silent. At the same time, when this unprocessed voice sounded with incorrect aspirations and with efforts of transitions, even the experts of the judge did not say anything, and only enjoyed this unprocessed voice and only wished to hear it again. There was that virginal innocence in her voice, that ignorance of her own strengths and that still unprocessed velvety, which were so combined with the shortcomings of the art of singing that it seemed impossible to change anything in this voice without spoiling it.