The path of a bodhisattva
In Mahayana Buddhism, a bodhisattva is an enlightened being who seeks enlightenment for the sake of all sentient beings. They are motivated to help eliminate the suffering of all sentient beings. Although bodhisattvas have already attained supreme enlightenment, they made a vow to not enter nirvana until all sentient beings are liberated. Suffering is inherent in life and as long as we live in this world we are bound to suffer from old age, sickness or dissatisfaction. However, through suffering we are motivated to help alleviate the suffering of others and take vows to become a bodhisattva. Buddhahood and liberation of samara is the goal for all bodhisattva practitioners. The practice to Buddhahood according to the Mahayana tradition is to understand the teachings of the Buddha and to practice meditation along side with all sentient beings.
One might ask how might one become enlightened? The Buddha’s teachings are in sutra and tantras. These scriptures, outline several wisdoms and methods to understanding them on the path of Buddhahood. A person who understands these wisdoms is said to be enlightened. The words beginning in the heart sutra writes “The bodhisattva of great compassion” which is an English translation of the Sanskrit Avalokiteshvara Bodhisattva (Yoo, 2013). Avalokiteshvara means “the lord who looks down at the world” while Bodhisattva means “a being of enlightenment” (Yoo, 2013). Although Avalokiteshavara Bodhisattva is a historical figure it also personifies the compassionate component of our original minds. “As long as we practice with a vow to help others, we are the Bodhisattva of Great Compassion, and we become the leading figure in the Heart Sutra, whether we are a layperson or ordained, whether celibate or married, living in the monastery or living in secular society”(Yoo, 2013). Studying the sutra is important to understanding the nature of reality thus enabling one to attain enlightenment.
One of the Mahayana sutra the Essence of Wisdom Sutra is said to contain the essence of the perfection of wisdom teachings. The focus in the Essence of Wisdom Sutra is emptiness, which is said to be inherent in everything that exists. However, understanding emptiness is not easy. Understanding emptiness is vital on the Mahayana path to full enlightenment and Buddhahood. There are five paths to this wisdom which are “accumulation, preparation, seeing, meditation and no more learning” (Gyasto, 1986). The difference between the understandings of emptiness on the five paths is the strength of realization of emptiness. The accumulation and preparation path of understanding emptiness is through inferential valid cognizer, which is understanding based on evidence and reasoning. The accumulation path is when wisdom has arisen through hearing about emptiness. The preparation path is when wisdom has arisen through contemplating on emptiness. The meditation path is wisdom arisen through having a valid experience of emptiness through meditation. Finally, superior seeing develops when meditating on emptiness with tranquil abiding or great concentration.
The five aggregates are used to further develop the understanding of emptiness, which their existence inherently lack. The five aggregates are: form, feelings, discrimination, compositional factors and consciousness. Any impermanent phenomena can be found in the five aggregates. The aggregate of form contains the five sense’s consciousness such as sight from eyes, smell from nose, taste from tongue, sound from ear, and touch from body. This also includes any physical objects such as a pencil, table, mountains, colors and shapes. The aggregate of feelings are mental factors that function to experience pleasure, displeasure or indifference. The aggregate of discrimination are mental factors that discriminate and distinguish one object from another and to determine whether a thing is right or wrong. The aggregate of compositional factors contain 51 mental factors that exclude feelings and discrimination. Some compositional factors include: attention, intention, contact, faith, effort, anger, jealousy, mindfulness and regret. Persons are also included in this aggregate because they are neither a mind nor a form. Although a person has a mind and a form they both lack inherent existence. The aggregate of consciousness are eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness and mental consciousness. When these things are said to be empty of inherent existence this means that they do not exist inherently. A thing exists inherently if they exist within it and are independent of other phenomena. They do not depend upon perceived consciousness. Ordinary people sees objects as independent of other phenomena and exist independent of all other objects. However, in reality these objects lack inherent existence. The way an object appears to an ordinary person is different than the way they actually exist. Understanding this wisdom can alleviate one from suffering because suffering is said to arise when we believe that ourselves and other objects exist inherently. This understanding can liberate one from suffering and lead them to enlightenment.
In the book, There is No Suffering by Chan Master Sheng- Yen, describes the qualities of the bodhisattva. He explains that the path of the bodhisattva should never concern personal gain but instead strive to cultivate selflessness. Striving for personal gains will cause one to suffer from greed, attachment, anger, arrogance, escapism, expectation etc. Moreover, it is important for bodhisattvas to see into the emptiness of things in order for wisdom to arise. This will help bodhisattvas not to become attached to self, others or interactions. Bodhisattvas help others through the four proper exertions. The first is helping others to avoid performing non-virtuous acts that would have otherwise been performed. The second proper exertion is to persuade others to not perform non-virtuous acts. The third proper exertion is to encourage others to perform virtuous acts that have not yet been performed. The fourth proper exertion is to encourage others to nurture and expand those virtuous acts that they have already performed. Further, one does not have to be completely liberated to help sentient beings. A bodhisattva’s practice is deepened, in helping others. It is also important for practitioners to not leave traces behind which are a kind of debt that one owns another. When receiving a gift, it is enough to accept it with thanks. When helping others we should not expect anything in return. One will benefit from their actions when they are not preoccupied by what is in it for them. In addition, understanding impermanence is important on the path of a bodhisattva. We should not become attached to what is negative or what is positive. When we cannot let go of things then things in our lives become an obstacle. Understanding that our lives are a process of birth, growth, decline and death we can become less attached to self. A bodhisattva should become aware of the moment and then letting it go.
Karma is the concept that every effect has an origin, in other words a cause. A virtuous or non-virtuous action both have consequences such that pain and pleasure causes suffering. Pain that causes suffering can be obvious but suffering can also be subtle such as suffering from impermanence. For example, when we perform virtuous acts we reap good karma from it. However, good karma does not last forever, therefore one must continue to perform virtuous acts to accumulate good karma. Likewise, it is possible to cause suffering when helping others if we are attached to self. Therefore when we help others we should not be attached to self or expect rewards for our actions. However, this does not mean that we should stop performing virtuous acts. This means that we should perform virtuous acts without the desire to earn merit. When we help others we should see that they are helping themselves rather than we are helping them.
In the Stages of Mediation, by the Dalai Lama talks about compassion and its motivation for all bodhisattvas. “Compassion is a mind that focuses on the sentient beings that are miserable and wishes them to be free from suffering” (Bstan-ʼdzin-rgya-mtsho, 2001). There are three types of compassion, which differ in wisdom, compassion focused on sentient beings, compassion focused on phenomena, and compassion focused on the unapprehendable. However, the objective is the same for all three, which is the wish to free sentient beings from their misery. Compassion focused on sentient beings is merely focused on sentient beings but not their lack of inherent existence or impermanence. Compassion focused on phenomena is focused on sentient beings and their impermanence. Lastly, compassion focused on the unapprehendable are focused on sentient beings and their lack of inherent existence. The Dalai Lama says that the general goodness of a person is in that person’s thoughts. In addition, a person who is compassionate is well liked by many and has many friends. Their kindness also attracts animals. The foundations for happiness are having a kind heart and a helpful attitude. Those who genuinely want to help others have joy and peace at heart. They create the conditions for happiness for themselves and others.
The doctrine of Buddhism is largely based on compassion. Therefore, the Dalai Lama says we should meditate on compassion. First, we must develop loving kindness towards suffering beings and to identify the nature of suffering. Moreover, developing an attitude of equanimity is important to generate true compassion for all beings and to view all sentient beings equally. Further, there is a distinction between kindness and attachment. We might be kind to those who have benefited us such as our friends or family. However, this compassion is an attachment or clinging desire and not true compassion. True compassion does not distinguish between sentient beings. “It is important not to confuse attachment and compassion” (Bstan-ʼdzin-rgya-mtsho, 2001). “Compassion is essentially concern for others’ welfare- their happiness and their suffering” (Bstan-ʼdzin-rgya-mtsho, 2001). It is important to cultivate a fair attitude to wish happiness for all sentient beings. “ All sentient beings are exactly the same in that every one desires happiness and seeks to avoid misery” (Bstan-ʼdzin-rgya-mtsho, 2001).
We are not separate from each other and the happiness and suffering of others affect us. The Dalai Lama asks us to imagine a friend, foe and a stranger. We like our friends because we think that they have benefited us in some way and we dislike our enemy because we believe that they have harmed us in some way and we are indifference towards a stranger. The Dalai Lama says that our feelings towards, a friend, an enemy and a stranger are based on narrow-minded attitudes that see some kind of temporary advantage. These relationships are not reliable because our best friends can turn out to be our enemy the next day. Once we get past this thinking we can expand our compassion to our neighbor or fellow citizen until we expand our compassion to all beings of the world. Compassion for all beings of the world is the way of a bodhisattva.
Reference:
Shengyan. There Is No Suffering: A Commentary on the Heart Sutra. Elmhurst, NY: Dharma Drum Pulbications, 2001. Print.
Yoo, Dosung. Thunderous Silence: A Formula for Ending Suffering: A Practical Guide to the Heart Sutra. Boston: Wisdom Publications, 2013. Print.
Gyatso, Kelsang. Heart of Wisdom: A Commentary to the Heart Sutra. London: Tharpa, 1986. Print.
Bstan-ʼdzin-rgya-mtsho, Geshe Lobsang Jordhen, Lobsang Choephel Ganchenpa, Jeremy Russell, and Kamalaśīla. Stages of Meditation:. Ithaca, NY: Snow Lion Publications, 2001. Print.
