CHAPTER 40
THE BODHISATTA IDEAL
"This body of flesh and blood I bear
Just for the world's good and welfare."
-- SRI SANGABODHI
In
the teachings of the Buddha, for the realization of the ultimate Goal,
there are three modes of Enlightenment (Bodhi) one of which an
aspirant may choose in accordance with his particular temperament.
They are Sāvaka
[1]
-- Bodhi,
Pacceka-Bodhi and the Sammā-Sambodhi.
Sāvaka-Bodhi
is the Enlightenment of a disciple.
This is known as the Arahant
[2] ideal. He who
aspires to become an Arahant usually seeks the guidance of a superior
enlightened instructor. A slight indication from an understanding teacher
would alone be sufficient for a morally advanced aspirant to progress on
the upward path of Enlightenment. Venerable Sāriputta, for instance,
attained the first stage of Sainthood, hearing only half a stanza from the
Arahant Assaji. The sorrow-afflicted Patācāra, who lost all those dear to
her under tragic circumstances, attained Arahantship by watching the water
that washed her feet. The child-like Kisāgotamī who implored the Buddha
for a cure for her dead infant, attained Sainthood by watching a lamp that
was being extinguished. Cūla Panthaka, who could not memorize a verse for
four months, attained Arahantship by meditating on imper-manence while
handling a clean piece of white cloth in his hand, gazing at the sun.
After achieving his goal, an Arahant devotes
the remainder of his life to serving other seekers of peace by example and
by precept. First he purifies himself, and then he tries to purify others
by expounding to them the teachings which he himself has followed. An
Arahant is more qualified to teach the Dhamma than ordinary worldling
teachers, who have no realization of Truth, since he speaks from personal
experience.
There is nothing selfish in the noble ideal of
Arahantship, for Arahantship is gained only by eradicating all forms of
selfishness. Self-illusion and Egoism are some of the fetters that have to
be discarded in order to attain Arahantship. The wise men and women who
lived in the time of the Buddha, and others later, benefited by the golden
opportunity offered by Him to gain their enlightenment in this present
life itself.
Pacceka-Bodhi
is the independent Enlightenment of
a highly evolved person who achieves his goal by his own efforts without
seeking any external aid. Such a holy person is termed a Pacceka
(Private) Buddha because he lacks the power to purify and serve others by
expounding the Dhamma which he himself has discovered. Nevertheless he
teaches morality.
Pacceka Buddhas arise only during those periods
when the Teaching does not exist. Their number is not limited only to one
at a particular time as in the case of Sammā-Sambuddhas.
Although the Buddha Gotama of the present era
has passed away we are still living in a Buddha cycle, for the Teaching
still exists in its pristine purity. Accordingly no Pacceka Buddhas arise
during this period. In the Khaggavisāna Sutta of the Sutta Nipāta are
treasured some beautiful sayings of Pacceka Buddhas. A few of their wise
utterances are quoted below:-
1. Leaving aside the cudgel towards all beings,
harming none of them, let him not yearn for sons or friends, but wander
alone like a rhinoceros.
2. Affection arises from intimacy, and sorrow
results thereby. Realizing the evil born of affection wander alone like a
rhinoceros.
3. We certainly praise the value of
comradeship. One should associate with superiors or equals. Failing
them, lead a blameless life and wander alone like a rhinoceros.
4. Variegated, sweet, and enchanting are
sensual pleasures. In diverse forms they seduce the heart. Recognizing
their menace, wander alone like a rhinoceros.
5. Cold and heat, hunger, thirst, wind, sun,
mosquitoes and snakes -- overcome them all, and wander alone like a
rhinoceros.
6. Like a lion that does not tremble at every
sound, like the wind that does not cling to the meshes of a net, like the
lotus that is unsoiled by the mud, wander alone like a rhinoceros.
7. In due season cultivate loving-kindness,
equanimity, compassion, release, appreciative joy, and unthwarted by the
world, wander alone like a rhinoceros.
Sammā-Sambodhi
is the supreme Enlightenment of a
most developed, most compassionate, most loving, all-knowing perfect
being. He who attains this Bodhi is called a Sammā-Sambuddha,
literally, a fully self-enlightened One. He is so called because he not
only comprehends the Dhamma by his own efforts and wisdom but also
expounds the doctrine to seekers of truth to purify and save them from
this ever-recurring cycle of birth and death. Unlike the Private Buddhas,
only one Supreme Buddha arises at a particular time, just as on certain
trees one flower alone blooms.
He who aspires to attain Sammā-Sambuddhahood is
called a Bodhisatta. This Bodhisatta ideal is the most refined and the
most beautiful that could ever, in this ego-centric world, be conceived
for what is nobler than a life of service and purity?
Those who, in the course of their wanderings in
Samsāra, wish to serve others and reach ultimate perfection, are free to
pursue the Bodhisatta ideal, but there is no compulsion that all must
strive to attain Buddhahood, which, to say the least, is practically
impossible. Critics who contend that the Bodhisatta ideal was evolved to
counteract the tendency to a cloistered, placid and inert monastic life,
only reveal ignorance of the pure Buddha-Dhamma.
The Abbisamayālankāra-Āloka, a later Samskrit
work, a sub-commentary to the Prajnā Pāramitā, states:-
"The great disciples (Srāvakas), having
attained the two kinds of Enlightenment (i.e., of the Srāvaka proper and
the Pratyeka Buddha) with and without residue, remain with their
minds full of fear, since
they are deprived of great compassion and highest wisdom (uru
karunā prajnā vaikal-yena). Owing to the cessation of the force of
life, produced by the previous Biotic force, the attainment of Nirvana
becomes possible. But in reality (the Hinayānist saints) are possessed
only of that seeming Nirvana which is called the Nirvana resembling
an extinguished light. The births in the three spheres of existence have
ceased, but, after their worldly existence has taken an end, the
Arahants are born in the most pure sphere of Buddhist activity in the
unaffected plane (anāsravadhātu), in state of perpetual trance and
abiding within the petals of lotus flowers (padmaphutesu jāyante).
Thereafter the Buddha Amitābhā and other Buddhas resembling the sun arouse
them in order to remove the undefiled ignorance (akilishta ñāna).
Thereupon the Arahants make their creative effort for Supreme
Enlightenment and, though they abide in a state of deliverance,
they act (in the phenomenal world) as if they were making a descent to
hell. And gradually, having accumulated all the factors for the attainment
of Enlightenment, they become teachers of living beings (i.e., Buddhas)."
This is an absolutely fantastic view completely
foreign to the spirit of the original teachings of the Buddha.
It is argued that Arahantship is selfish and
that all must strive to attain Buddhahood to save others. Well, one might
ask:-- What is the object of attaining Buddhahood ? Is it to make others
attain Arahantship and save them? If so, the logical conclusion is that
Buddhahood itself fosters selfishness which is absurd.
Buddhahood is indisputably the best and the
noblest of all the three ideals, but all are not capable of achieving this
highest ideal. Surely all scientists cannot be Einsteins and Newtons.
There must also be lesser scientists who help the world according to their
capabilities.
The Pāli term Bodhisatta is composed of
Bodhi which means "wisdom" or "enlightenment", and "Satta"
which means "devoted to" or "intent on." A Bodhisatta, therefore,
means one who is devoted to, or intent on, wisdom or enlightenment. The
Samskritised form should be Bodhishakta but the popular term is
Bodhisattva which means "wisdom being" or a being aspiring to become a
Buddha.
This term is generally applied to anyone who is
striving for Enlightenment, but, in the strictest sense of the term,
should be applied only to those who are destined to become supremely
Enlightened Ones.
[3]
In one sense all are potential Buddhas, for
Buddhahood is not the special prerogative of specially graced persons.
It should be noted that Buddhists do not
believe that there lies dormant in us all a divine spark that needs
development, for they deny the existence of a Creator, but they are
conscious of the innate possibilities and the creative power of man.
Buddhism denies too the existence of a
permanent soul that transmigrates from life to life, acquiring all
experiences. Instead of an unchanging soul, the so-called essence of man,
it posits a dynamic life-flux where there is an identity in process.
As a man Prince Siddhārta, by his own
will, wisdom and love, attained Buddhahood, the highest state of
perfection any being could aspire to, and He revealed to mankind the only
path that leads thereto. A singular characteristic of Buddhism is that
anyone may aspire to the state of the teacher himself if only he makes the
necessary exertion. The Buddha did not claim any monopoly of Buddhahood.
It is not a sort of evolutionary process. It may be achieved by one's own
effort without the help of another. The Buddha does not condemn men by
calling them wretched sinners, but, on the contrary, encourages them
saying that they are pure in heart at conception. Instead of disheartening
followers, creating an inferiority complex, and reserving the exalted
state of Buddha to Himself, He encourages them and inspires them to
emulate Him.
A Bodhisatta need not necessarily be a
Buddhist. We may find ever-loving Bodhisattas among Buddhists today,
though they may be unaware of their lofty aspirations, and Bodhisattas may
also be found among other religionists as well.
Three Types of Bodhisattas
According to Buddhism there are three types of
Bodhisattas -- namely, Intellectual Bodhisattas (Paññā-dhika).
Devotional Bodhisattas (Saddhādhika) and Energetic Bodhisattas (Viriyādhika).
These three kinds of Bodhisattas correspond to māna Yogi, Bhakti Yogi
and Karma Yogi of the Hindus.
Intellectual Bodhisattas are less devotional
and more energetic; devotional ones are less energetic and more
intellectual; energetic ones are less intellectual and more devotional.
Seldom, if ever, are these three characteristics harmoniously combined in
one person. The Buddha Gotama is cited as one of the intellectual group.
According to the Books the intellectual ones
attain Buddhahood within a short period, devotional ones take a longer
time, and energetic ones take longer still.
Intellectual Bodhisattas concentrate more on
the development of wisdom and on the practice of meditation than on the
observance of external forms of homage. They are always guided by reason
and accept nothing on blind belief. They make no self-surrender, and are
not slaves either to a book or to an individual. They prefer lonely
meditation. With their silent but powerful thoughts of peace
radiating from their solitary retreats they render moral help to suffering
humanity.
The element of piety -- Saddhā or
Trustful Confidence-- is predominant in the Devotional Bodhisattas. With
Saddhā as their companion they achieve their goal.
These Bodhisattas take a keen interest in all
forms of homage. The image of the Buddha is a great inspiration to them.
It should be understood that Buddhists do not
worship an image. They pay homage to what it represents and reflect on the
virtues of the Buddha. The more they think of the Buddha the more they
love Him. This is the reason why Buddhism does not denounce these external
forms of homage (āmisa pūjā) though undoubtedly practice (patipatti
pūjā) is more commendable and indisputably superior. But dry intellect
has to be flavoured with Saddhā (faith) to obtain satisfactory
results. As excessive Saddhā might also sometimes be detrimental,
it has to be restrained by wisdom.
The energetic ones always seek opportunities to
be of service to others. Nothing gives them greater delight than active
service. "For them work is happiness, and happiness is work." They are not
happy unless they are active. As King Sanghabodhi of Sri Lanka said
they "bear this body of flesh and blood for the good and happiness of the
world." They live not only for themselves but for others as well.
This spirit of selfless service is one of the
chief characteristics of all Bodhisattas.
With relentless energy they work not as slaves
but as masters. They crave for neither fame nor name. They are interested
only in service. It is immaterial to them whether others recognize their
selfless service or not. They are utterly indifferent to praise or blame,
They forget themselves in their disinterested
service to others. They would sacrifice even life itself could such action
save another fellow-being.
A Bodhisatta who forgets himself in the service
of others should practise Karunā and Mettā (compassion and
loving-kindness) to an exceptionally high degree.
A Bodhisatta desires the good and welfare of
the world. He loves all beings as a mother loves her only child. He
identifies himself with all. To him nothing gives more delight than to
think that all are his brothers and sisters. He is like a mother, a
father, a friend, a teacher, to all beings.
"The compassion of a Bodhisatta consists in
realizing the equality of oneself with others (para ātma-samatā)
and also the substitution of others for oneself (para-ātma-parivartana)."
When he does so he loses his I-notion and finds no difference between
himself and others. He returns good for evil, and helps even unasked the
very persons who have wronged him, for he knows that "the strength of a
religious teacher is his patience."
"Being reviled, he reviles not; being beaten,
he beats not; being annoyed, he annoys not. His forgiveness is unfailing
even as the mother earth suffers in silence all that may be done to her."
[1]
Literally, a hearer.
[2] Literally, a
Worthy or Passionless One.
[3] Prof. Rhys
Davids writes in his Buddhist Birth Stories (p. xxxiv):-- "There
is a religious romance called Barlaam and Joasaph, giving the history of
an Indian prince who was converted by Barlaam and became a hermit. This
history, the reader will be surprised to hear, is taken from the life of
the Buddha; and Joasaph is merely the Buddha under another name, the word
Joasaph, or, Josaphat, being simply a corruption of the word Bodisat." "Joasaph
is in Arabic written also Yudasatf; and this, through a confusion between
the Arabic letters Y and B, is for Bodisat". See Encyclopaedia of
Religion and Ethics, vol. 6, p. 567.
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