The Bodhisatta in Theravada Buddhism by Nico Moonen (ebook reader for pc and android .TXT) 📕

    The (Mahā) Bodhisattas can be divided into three groups, namely: Bodhisattas with wisdom (paññādhika), Bodhisattas with energy (vīriyādhika), and Bodhisattas with devotion, faith (saddhādhika).[104]

    Bodhisattas with wisdom as their foundation attain Buddhahood within a short period, namely 4 asankheyyas and 100,000 kappas.[105] In them wisdom is predominant, faith is weakest. They concentrate more on the development of wisdom, insight, and on the practice of meditation than on devotion and the observance of external forms of homage. The Buddha Gotama belonged to this group.

    Energetic Bodhisattas have to perform the pāramīs during 8 asankheyyas and 100,000 kappas to attain Buddhahood. In them energy is predominant, faith is middling, and wisdom is weakest. They always seek opportunities to be of service to others. Nothing gives them greater delight than active service. They are not happy unless they are active. They live not only for themselves but for others as well.[106]

    Bodhisattas with devotion, saddhā, have to perform the paramis during 16 asankheyyas and 100,000 kappas. In them energy is weak and wisdom is middling and faith is predominant. They take keen interest in devotion and homage. The statue of a Buddha is for them a great inspiration. Here one has to bear in mind that it is not the statue of the Buddha that is worshipped and adored. The statue is merely a means to fix the mind on the Buddha, to remember him well. And by thinking of him more and more, he is more respected and estimated.

    There are different opinions about the duration of the periods in which these three types of Bodhisattas have to perform the pāramīs.

    According to Theravāda tradition the Bodhisatta did not attain anyone of the stages of holiness during his long career. As an ordinary human being he strives to attain Enlightenment during his long career and also during his last life.

    The story about Jotipāla[107] shows clearly that the Bodhisatta – our Buddha Gotama in a former existence – in the time of the Buddha Kassapa was still an ordinary human being. Jotipāla was a Brahmin youth who, against his will, was brought to listen to the Buddha Kassapa. The words spoken by the Buddha had such a great influence on Jotipāla that he entered the Order and became a bhikkhu.

    If Jotipāla during his time as a bhikkhu had entered the path of holiness, he must have been a holy disciple of the Buddha Kassapa. And then he would have learned the teaching from another, would not have seen it by himself, through his own effort. Further, if the Bodhisatta became Kassapa's disciple, entering on the first Path and Fruit, it follows that there were only three stages of fruition for him to know thoroughly when under the Bodhi tree. But it is believed that all four were realized at that time. For him there is no teacher regarding the four noble truths; supreme enlightenment is his alone. (Vin.I,91; M.I.171). Insight, understanding, wisdom and light arose in him for the first time concerning the four noble truths. (S.V.422). Therefore, the Bodhisatta cannot have entered on the path of Assurance, the Ariyan Path, during the time of the Buddha Kassapa.[108]

    According to Venerable Ledi Sayadaw[109] the Bodhisatta, making the noble aspiration and receiving the confirmation of future Buddhahood, is also endowed with the five powers (bala), the four specific characteristics, the two qualifications of compassion (karunā) and skill in strategy (upāyakosalla), the four stages of maturity (bhūmi), the six inclinations (ajjhāsaya), and other qualities.

    And according to him, a (Mahā) Bodhisatta has also four unique characteristics.[110] They are:

1. Indriya: the five moral qualities (a) dauntlessness in faith (saddhā), (b) dauntlessness in diligence (vīriya), (c) an all-round alertness in mindfulness (sati), (d) steadiness in concentration (samādhi), (e) a never-failing wisdom (paññā).

2. Patipatti: the 'practice'. The Bodhisatta is always out to help others for their immediate benefits, i.e. benefits occuring in this present life. He places the welfare of others above that of his own. He never expects any return, either for the efforts he is making, or those made already, towards others' welfare. Nor will he care to mention them either in the beneficiary's presence or elsewhere. Even if the beneficiary 'bites the hand that feeds', the Bodhisatta never turns back from the good act, but carries through to the end of his mission. This holds true even where his life is in immediate danger. This is the Bodhisatta's sense of weal-wishing for the present, his practice of present benefits for others. With regard to merits that are accruing in the future out of his present noble deeds in giving or in cultivating virtue, etc., the Bodhisatta sets his sights higher than the solitary attainment of Nibbāna; he aims only at Supreme Self-Enlightenment (sabbaññutañāna) whereby he will be able to show the way to Nibbāna to others. This is the Bodhisatta's practice for the hereafter.

3. Kosalla: proficiency. This is manifested in soundness of reasoning and presence of mind that never fail him in all circumstances.

4. Ajjhāsaya: inclination. The texts treat this subject quite comprehensively with reference to the Pāramīs. Here it is described briefly, using 'giving' as an example. The Bodhisatta is very happy in making gifts. Whenever he has something to offer as a gift and his would-be recipient does not present himself, he feels impatient. Whenever he gives, he gives it with a light heart, and takes proper care in doing so. No amount of gifts that he has made would satisfy his zeal for giving. Whenever anybody asks of him anything, he does not judge him by class or creed, but always complies gladly. In doing so, he never thinks of his needs: he gives to satisfy the other person's needs only.

    In respect of the other perfections, this example should be applied with due alterations.

    The above account of the powers and unique characteristics of the Bodhisatta is summarised from Venerable Ledi Sayadaw account based on commentaries, including commentaries on the Jātakas. I did not have those commentaries at my disposal and was not able to check them. As we will see, the Jātakas are educational stories and not reliable historic accounts of past lives of the Buddha. What is the value of these and other commentaries?

    The five powers manifest only following the first stage of holiness. And there is only full maturity after attaining perfect sainthood (Arahantship). As far as it is known to me, the Pāli Canon does not mention any unique characteristics of the Bodhisatta. The Bodhisatta has to fully develop the perfections in himself. This means that he has to practise them well – at least in the beginning. Further, he cannot acquire unshakeable faith during his long career, for only someone who at least attained the first stage of holiness has unshakeable faith. And the Bodhisatta does not attain holiness during his career. Never failing wisdom is a quality of a perfect saint (Arahant). This, too, is not applicable to the Bodhisatta as described in the Pāli Canon. In my opinion doctrines from Mahāyāna have already been applied here to the Bodhisatta. The above mentioned powers and characteristics are not derived from the historical Theravāda teachings.

    According to Venerable Nāgasena[111] Bodhisattas differ in four ways: 1. the family they are born into when they become Buddhas; 2. the length of the period required to bring the perfections to fulfilment so as to become Buddhas; 3. the length of their life-span; 4. their height. They also have features in common. All show forth ten special qualities and all leave wife and children.

    According to Ven. Narada “a Bodhisatta would, in the period of a Buddhaless Cycle, adopt the life of an ascetic and lead the holy celibate life in solitude. If born in a Buddha Cycle, he would lead the life of a bhikkhu in strict accordance with the rules that pertain thereto.”[112]

    But does this conform to the available evidence and will the Bodhisatta as a bhikkhu be able to perform all the pāramīs? The Buddhavamsa describes 24 former lives of the Buddha during his career as Bodhisatta. [113] Let us consider those former lives.

1. As the ascetic Sumedha, a master in the meditations and perfect in the superknowledges and in the states of psychic power, the Bodhisatta lay down in a swamp, thinking: "Let the Buddha Dīpankara