Bodhisattva

Bodhisattva

The concepts of the bodhisattva in the Theravada and Mahayana sects of Buddhism are distinct; However, the ultimate role of the bodhisattva in both is to lead humankind to enlightenment. Both sects endorse many of the same attributes that characterize the bodhisattva. The difference lies in role the bodhisattva serves in the journey to enlightenment or Nirvana. For the Theravadas the bodhisattva is a teacher or inspirer while mahayanas develop the bodhisattva's role into that of a savior. Despite doctrinal differences, the bodhisattva is a primary step towards enlightenment for both.

The bodhisattva is translated literally as "one whose essence is perfect wisdom" or "one destined for enlightenment." The essential characteristics of the bodhisattva in both sects are compassion, selflessness, wisdom, and servitude. The bodhisattva takes a vow: "I must lead all beings to liberation, I will stay here until the end, even for the sake of one living mortal" (Ch'en, 67). The bodhisattva has reached enlightenment but chooses to sacrifice Nirvana for the selfless life of leading others to enlightenment. There are three steps that one must take to become a bodhisattva. First one must, through reflection, produce the thought of becoming enlightened. Then one must express this wish to the buddha and make a vow of aspiration. Finally, the buddha will prophesy one's success. After these three steps the bodhisattva is devoted to the ten perfections (Ch'en, 68).

In Theravada Buddhism the bodhisattva serves as a teacher or inspirer. The Theravadan ideal is the arhat or someone who has reached Nirvana through discipline and effort. The bodhisattva instructs the buddhist but does not serve as the vehicle to enlightenment. The Theravadan sect focuses on self- improvement, wisdom, and discipline to doctrine.

The Mahayana sect develops the role of the bodhisattva into a more active deity. The Mahayana sect finds dissatisfaction with the individualistic nature of the goal of the arhat. Their highest virtue is compassion and the embodiment of this ideal is the bodhisattva. The bodhisattva is more than a teacher to the Mahayanas. The bodhisattva can "transfer merits" to those who need karma.

With this ability to transfer merits the bodhisattva becomes a savior figure and the goal of enlightenment becomes attainable to all who desire it. This new perception of the bodhisattva engenders the notion of bhakti: "the passionate, emotional, and devotional attachment to a loving and compassionate deity" (Ch'en, 62). The Mahayanas see the bodhisattva as well as the Buddha as eternal beings capable of bestowing grace on those who ask for it. Enlightenment is therefore reached through a life of devotion and faith as opposed to strict discipline to doctrine.

The changes in the perception of the bodhisattva leads to a diminishing emphasis on historical details in Buddhism and growing emphasis on metaphysics. The changes also lead to a growing appeal to Buddhism. Many deities from other cultures parallel the bodhisattva. For example, Kuan-yin in China and Tara in Tibet. The Bodhisattva appears in many forms but consistently holds the essence of compassion and mercy (Kinsley, 26).

To the Theravada's the bodhisattva is the future Buddha who will come to teach the way to Nirvana while for the Mahayana's the bodhisattva is a savior who will enable the faithful to reach enlightenment. For both sects, however, the bodhisattva is the way to the ultimate goal of Nirvana.

by Molly C. King
from http://web.presby.edu/~gramsey/bodhisattva.html