CHAPTER II

IDEA OF BODHISATTVA
Buddhism comes from human suffering and aims to solve those sufferings. If this truth
did not exist, then the Buddhas, the Bodhisattvas, would not appear in this world. It is this
great vow that makes Buddhas and Bodhisattvas appear in this world with compassion and
loving-kindness. It crystallizes into an ideal, motivating them to constantly move forward, not
back down in the face of all dangers, hardships, and can accept sacrificing all, even their lives.
Buddhism calls it the Bodhisattva ideal. The ideal differs from dogmatism in that it is not kept
to itself. The ideal promotes and encourages the individual's freedom of decision, and
therefore, unlike dogmatism, does not need the justification of historical material or reasoning.
The ideal is directly convincing because it always creates new inspiration for people and helps
them creatively orientate their future. Because of this, the ideal is valid in the present and in
the present life itself.
So is Bodhisattva's ideal. It has had a great influence on Buddhists' lives, thoughts, and
actions for more than two thousand years, without the need for the justification of philosophy,
dogmatism, or historical religious facts. The main reason is that it is a permanent expression
of an inner power that can transform and call people to realize the noble goal that the Buddha
enlightened all sentient beings by his life example.
The Bodhisattva ideal is, therefore, an extensive and overarching topic. This is the
primary and essential highlight of a Buddhist development known as the Mahāyāna, which
blossomed during the first 500 years of AD, and continues to be a sacred flame, a torchlight
way for many generations of Buddhists today and tomorrow to step on the way to serve
society and human life. To better understand the Bodhisattva ideal, first, understanding the
concept of Bodhisattva.
2.1. The concept of Bodhisattva
The Bodhisattva concept is a fundamental idea in the Mahāyāna Buddhist tradition and
is also a Buddhism branch. But Mahāyāna has developed widely and has a long, varied history
that is still based on the core teachings. This tradition sets some new ideas to suit the context
of life, society, and people to create a unique look and dimension, but still retains the original
teachings. The mode of Mahāyāna Buddhist thought is to approach society and get closer to
people to share and understand suffering. In the authentic Buddhist tradition, the monks
followed the disciplines and practices of contemplative to liberate themselves. The monks in
1
Mahāyāna Buddhism take the Bodhisattva ideal is the foundation, and the goal, which has
differs slightly between the two Theravāda and the Mahāyāna tradition. There is hence a
difference in the concept of Bodhisattva in each practice.
2.1.1. Bodhisattva in Theravāda Buddhism

What is a Bodhisattva?
The Sanskrit term Bodhisattva (Pāli: Bodhisatta) is combined with two words: Bodhi and
sattva.
 Bodhi means enlightenment or spiritual awakening
 Sattva means a sentient being.
Thus, Bodhisattva is a sentient being, one who aspires to Enlightenment. In other words,
Bodhisattva means who is on the path to Buddhahood or an awakening being.
The Sanskrit word Bodhisattva has been explained in different ways.
Bodhi means “Enlightenment”. But several interpretations of the word sattva have been
offered by ancient and modern scholars.
“1-Sattva may mean “essence, nature, true essence.” The Pāli word sattva may also mean
“substance”. The great modern lexicographers seem to interpret sattva in this sense. Thus,
according to Bohtlingk and Roth, bodhisattva means: “dessen Wesen ErKenntniss ist; der im
Besitz des Wesens der Bodhi Seiende.” Monier Williams translates: “one who has Bodhi or
perfect wisdom as his essence” (p.688b)”
“H.Hackmann: “He whose essence is becoming Enlightenment” (“Buddhism,”p.52). It may
be added that the modern Hindi word “sat,” which is derived from Skt. “sattva”, means
“essence,extract”.”
“2- “Sattva” may mean “any living or sentient being”,“ein lebendes Wesen”. The Pāli word
sattva may mean “a living being, creature, a sentient and rational being, and person.” Most
modern scholars adopt this interpretation.”
“3- sattva may be a wrongly Sanskritized form of the Pāli word sattva, which may correspond
to Skt. sakta. Thus Pāli Bodhisattva, from which the Sanskrit word is derived, would mean
Bodhi-sakta, "one who is devoted or attached to Bodhi"”
“4- Sattva may mean “strength, energy, vigour, power, courage”. The word Bodhisattva
would then mean, "one whose energy and power is directed toward Bodhi”

2
“The word Bodhisattva is often couple with maha-sattva (great Being).1
Bodhisattva: "one whose essence is perfect knowledge", one who is on the way to the
attainment of perfect knowledge(i.e. a Buddhist saint when he has only one birth to undergo
before obtaining the state of a supreme buddha and then nirvāṇa) (the early doctrine had only
one bodhi-sattva, viz. maitreya; the later reckoned many more.2”
The concept of Bodhisattva, (together with) that of Buddha and of the world-ruler
(Cakravartin), has appeared in Pali- canon and Sanskrit and especially in the Pāli Jātaka. But
in fact, this concept was appeared in India before the Prince Shidhartha, who later became the
Gautama Buddha. Once, The Buddha had answered question of a Brahmin, He said that:
“I will not be a deva, gandhabba, yakkha, human being, brahmin.”3
As mentioned earlier, Gautama Buddha was admitted that he was a Buddha and not a
God and not Yakkha or a supernatural being. He was the only one who discovered a lost
doctrine that contemporaries found incomplete. He was considered a great man at birth
because he had achieved the highest states for humanity, both wisdom and understanding in
his life. The concept of Bodhisattva is one of the noblest ideas in both schools of Buddhism.
Hence, the concept of Bodhisattva can be divided into two parts: the original concept and the
concept developed by later Buddhists.
In Early Buddhism, the concept of Bodhisattva has described the previous lives of
Gautama Buddha. According to Pali-canon, since only Bodhisattvas can become Buddhas,
there will be no Buddhas if there are no Bodhisattvas. In Mahapadana Sutra, the Buddha has
mentioned the story of six Buddhas; he refers to the enlightenment of Buddhas and refers to
himself as Bodhisattva.4 The Gautama Buddha used the term Bodhisattva to himself and
others in the process of seeking Buddhahood or those who aspire for perfect enlightenment.
In later Theravāda literature, the term Bodhisattva refers to someone on the way to
achieve enlightenment, and this term is used in the Majjhima, Anguttara, and Samyutta
Nikāyas. Bodhisattva refers to the present life and describing to the second last life of
Gautama in Tushita heaven, especially his conception and birth. Besides, the Bodhisattva ideal

1
Dayal, H. (1970). The Bodhisattva Doctrine in Buddhist Sanskrit Literature. Delhi : Motilal Banarsidass.p. 4-
7.
2
Williams, M., Leumann, E., & Cappeller, C. (1960). A Sanskrit-English dictionary: Etymologically and
philologically arranged with special reference to cognate Indo-European languages. Oxford: Clarendon Press.
p.734.
3
A.II 38, p.425.
4
D.I. p. 199.
3
and concepts are recorded numerous in the later canonical texts of Mahāyāna tradition, and the
Bodhisattva ideal also featured the quality of compassion.
In the Khuddaka Nikaya, Suttanipata, Bodhisattva has been described as a being born in this
world for humanity's happiness.
In the Buddhavaṃsa, the Bodhisattva ideal is developed to the greatest extent. The
Buddhavaṃsa is entirely based on Gautama Buddha’s career as the Bodhisattva from the time
of making his resolve before Dipankara Buddha to become a Buddha in the future. Under each
past Buddha, Gautama Bodhisattva receives a declaration that he would be the Buddha named
Gautama in distant future. Here, Bodhisattva refers to an ideal person who makes a vow to
become a fully enlightened because of compassion for all sentient beings. He performs
various acts of merit and finally receives a prophecy of his future Buddhahood. Besides, he
had also made a vow to become a Bodhisattva only after the attainment of arahantship. It has
depicted in Sumedha's Chronicle, where he was lying in the mud and offering the Dipankara
Buddha his body to walk on.5
The Buddhavamsa and Cariyapitaka these commentaries two can be considered the precursors
of later commentaries. The Bodhisatta concept gained diversification in the Theravāda
tradition in the form of Atthakatha literature.
In Pāli canon, the term Bodhisattva is used mainly as a term denoting the former
existences of Gautama Buddha. The word Bodhisattva is also identified in some commentary,
however, as the Papancasudani, Manorathapurani, and Saratthapakasini, as the one who is
attached to bodhi, full of knowledge and wisdom.
According to the commentaries, the term Bodhisattva can be classified into four categories:

“1- A wise or insightful being

2- A being on the way to awakening
3- A being worthy of attaining a state of perfect enlightenment( sammāsambodhi)or striving
for it
4- A being attached to or inclined towards Bodhi”6
Thus, the Theravādins began with a new concept of Bodhisatta in the Atthakatha literature.
So, the interpretation understands and of Bodhisatta in the Theravāda tradition on two main
premises.
5
Saddhatissa, H. (1975). The Birth-Stories of the Ten Bodhisattas and the Dasabodhisattuppattikatha. Sacred
Books of the Buddhists. London: Pāli Text Society 29. P. 38-39.
6
See Endo, Toshiichi, op. cit., p.233-236.
4
1- One who seeks insight into the four paths (catumagga-nana) is the paths of stream-entry,
once-returning, etc.
2- One who is worthy of attaining perfect enlightenment (sammasambodhi).
The concept of Bodhisattva in Theravāda Buddhism gradually developed over time. At
present, countless kings, monks, and Theravādins have taken the Bodhisattva vow and are
following the Bodhisattva-yāna to the final attainment of Buddhahood. It means that anyone
may become a Buddha. This idea had its source in the Bodhisattva career of Gautama. He was
a King Vessantara in his penultimate life, and he gave away his wealth, the kingdom even his
wife and children; he also can give his own life out of compassion for all sentient beings.
Bodhisattvas are also ordinary people, but they have the ideal of dedication to the universal
awakening or enlightenment. They exist to serve as guides and suppliers of relief to those who
are in suffering. In Srilanka, A.T. Ariyaratne is a devout Buddhist and political activity and
community development; he added Buddha's teachings with the Sarvodaya model of Gandhi
to regenerate Sri Lanka society, he is considered as a modern Bodhisattva, etc. There is Dalai
Lama 14th in Tibetan. Vietnam; there are Venerable Thich Nhat Hanh and King Tran Nhan
Ton, etc. In Thailand, there is Sulak Sivasaksa, etc.
2.1.2. Bodhisattva in Mahāyāna Buddhism

The Mahāyāna tradition arose during a period from 100 B.C.E. to 100 C. E, this
tradition is called The Great Vehicle (Sanskrit), one of two main branches of Buddhism and a
term for the classification of Buddhism's philosophy and practice. This tradition differs from
the Theravāda tradition because it focuses on the practical side rather than the scripture. In
other words, the Mahāyāna tradition focuses on the Buddha's thought, and the Theravāda
tradition focuses more on preserving the terms of the Buddha. Theravāda or Mahāyāna
tradition also refers to the path of the Bodhisattva, but mostly, Bodhisattva in Theravāda
tradition refers to the previous lives of the Gautama Buddha. According to Mahāyāna
tradition, Bodhisattva is a person seeking enlightenment and the benefit of all sentient beings,
also called Bodhisattvayāna. A Bodhisattva who has attained this goal is named a fully
enlightened One or also called Samyaksambuddha. A Samyaksambuddha can instruct his/her
disciples to enlightenment based on the right view, right thought, right-understanding, or
Eightfold Path. In Mahāyāna tradition, everyone can be enlightened in a lifetime if they have,
including a layperson.

5
 According to Sogyal Rinpoche “A bodhisattva is a being whose sole wish is to benefit
all sentient beings, and who dedicates his or her entire life, work, and spiritual practice to the
attainment of enlightenment, in order to be of the greatest possible help to other beings.” 7 It
opens up the path of Bodhisattva, which is the path of altruistic devotion to humanity based on
his/her wisdom and compassion or called Bodhisattva ideal. A Bodhisattva person works for
the enlightenment of all sentient beings and for the benefit of humankind. This concept is an
important change in Buddhism because it opens up a path of achieving Buddhahood and
nirvāṇa to all human beings at any stage during one’s lifetime "The Mahāyāna innovation was
to proclaim that the bodhisattva course is open to all, to lay out a path for aspiring
Bodhisattvas to follow, and to create a new pantheon and cult of superhuman bodhisattvas
and cosmic Buddhas who respond to the pleas of devotees."8
Bodhisattva is a person who renounces rebirth, renouncing greed, hatred, and
ignorance but does not abandon sentient beings or any concept of attaining nirvāṇa; he or she
achieves wisdom but preserves compassion. In other words, a Bodhisattva abides neither in
saṃsāra nor nirvāṇa because he/she is beyond all coming and going beyond all clinging.
According to Paul Williams, "Bodhicitta results from a deep compassion for the suffering of
others... Truly generating this deep compassion and the resultant bodhicitta is a completely
life-changing experience; one ceases to be an ordinary human being and becomes a Son or
Daughter of the Buddhas."9
The poem describes bodhicitta, which written around 700 AD by the Buddhist monk Acharya
Shantideva:
“It is like the supreme gold-making elixir,
For it transforms the unclean body we have taken
Into the priceless jewel of a Buddha-Form.
Therefore firmly seize this Awakening Mind.
How can I fathom the depths
Of the goodness of this jewel of the mind,
The panacea that relieves the world of pain
And is the source of all its joy?”10

7
Sogyal, Gaffney, P, & Harvey, A. (2002). The Tibetan Book of Living and Dying. San Francisco, Calif.:
HarperSanFrancisco. p.399.
8
Robinson, R. H., & Johnson, W. L. (1982). The Buddhist Religion: A Historical Introduction. Belmont Calif:
Wadsworth. p. 66.
9
Williams, P. (1989). Mahāyāna Buddhism: The Doctrinal Foundations. London: Routledge. p.199.
6
 Bodhicitta wishes to attain enlightenment, which signals the entrance into the first
stage of ten bhūmis that Dasabhumika Sūtra has mentioned to it. This stage is a motivation to
generate the mind of Enlightenment or Awakening Mind of a sentient being on the path to
Buddhahood. Thus, the Bodhisattva concept in the Mahāyāna Buddhist tradition refers to the
stages, paths, and perfections of a Bodhisattva. The stage of ten Bhūmis: Joyous, Pure,
Luminous, Ignited, Difficult to Conquer, Approaching, Gone Afar, Immovable, Good
Intelligence, and Cloud of Dharma. These ten Bhūmis, a Bodhisattva, must pass through to
achieve the most elevated stage of development. Fundamental to the Bodhisattva ideal is the
renunciation of saṃsāra and any nirvāṇa conception that abandons other sentient beings.
Regarding this process, Buddha offered advice that is considered a unique spiritual path in
religions' history. This advice centers, which is what of good and evil, wholesome, and
unwholesome.
The Celestial Bodhisattva has also mentioned in Mahāyāna Buddhist tradition. The
essential Bodhisattvas mentioned in the Sutras are Manjusri, Avalokitesvara,
Mahasthamaprapta, and Maitreya. These celestial Bodhisattvas are as real as we are, but they
are enlightened beings. Besides, there are also ordinary people, but they have activities and
social contributions actively and even extraordinary. They are revered as a saint by everyone,
such as Nelson Mandela, Bod Geldof, historical figures like Gandhi and St. Francis, etc.
2.2. The Evolution of the concept of Bodhisattva
As mentioned above, the term Bodhisattva has defined in the Mahāyāna and
Theravāda schools. However, each school has different views on the term Bodhisattva, and
there are similarities that Bodhisattva is a person with supernatural knowledge and power.
Bodhisattvas have used their power to help others for the benefit of beings in different stages
of development. They have their ideas and goals for achieving Buddhahood, but they postpone
for the benefit of all sentient beings. In the Theravāda Buddhist tradition, Bodhisattvas did not
do this because they aimed for enlightenment or attained nirvāṇa as quickly as possible.
Besides, according to the original Buddhism, the term Bodhisattva is used only in Jātaka
stories; it refers to the previous life of Gautama Buddha as a historical figure. In Mahāyāna,
the term Bodhisattva relates to people who always work for others' welfare more than
themselves. They are actively serving all activities for sentient beings and provide ideas,
purpose, and a place to ease the pain when they encounter trouble.

10
Śāntideva, & Batchelor, S. (2011). A Guide to the Bodhisattva's Way of Life. Dharamsala: Library of Tibetan
Works and Archives. p.4-6.
7
 The Theravāda doctrine system is close to Buddhism sponsored by King Asoka, so the
teachings have hardly changed or developed much. What the Buddha said was recorded and
stored mainly in the Pāli texts than in other canonical systems. The term Bodhisattva hence in
the Pāli Sutta, is likely earlier in the Mahāyāna sutras. Bodhisattvas in Theravāda Buddhism
have been influenced by theistic thoughts and have been developed perfectly in the
Bodhisattva of the Mahāyāna. In the universe's cyclical past until the modern period of birth
and death gave birth to countless Bodhisattvas, they carried noble ideals and determination
towards various supreme wisdom. The term Bodhisattva hence in the Pāli Sutra is likely
earlier in the Mahāyāna Sutras. Bodhisattvas in the original Buddhism has been influenced by
theistic thoughts and developed entirely in the Bodhisattva of the Mahāyāna. In the universe's
cyclical past to the current stage of birth and death, countless Bodhisattvas, including the
Bodhisattva Avalokitesvara; who have been noble ideas and resolve toward the intellect to
become the perfect Bodhisattva. This Bodhisattva's vow alleviates the suffering of others and
continues his spiritual progress with supernatural power.
Finally, after numerous birth and death, he achieved his original aim and accumulated
many merits and blessings. Thus he continued his task to help sentient beings escape saṃsāra
and attain nirvāṇa. This determination of the Bodhisattva forms one of the main points of
Mahāyāna Buddhist ethics the Mahāyāna tradition also encourages altruism to people in every
country where Mahāyāna has been preached because Mahāyāna tradition is also known as
Engagement Buddhism or Buddhism comes into life. In each period, Bodhisattvas and each
school of Buddhism have different changes and developments, but their goals are similar.
However, the ideal result also clearly shows the views of each school. Next, the writer will
analyze more about this view.
2.2.1. The Evolution of Bodhisattva in Theravāda Buddhism
The term Bodhisattva has appeared in Vedic literature and also in early Hinduism and
Jainism literature. Its original concept form has arisen in pure primitive Buddhism, which is
not influenced by external ideas, regardless of any influence they may have been feeling
received in the development of the Bodhisattva's thought in its later Mahāyāna Buddhist
tradition. Buddhist texts include the Canon, the Vinaya, and the Abhidhamma Piṭaka.
Gautama the Buddha preached it, but the earliest appearance of the concept of a Bodhisattva
relates to his career and enlightenment.

8
 The Bodhisattva is translated into the Pāli and Sanskrit languages, or the Theravāda
and Mahāyāna schools of Buddhism have similarities. Still, the Bodhisattva in Theravāda
Buddhism has not yet achieved full enlightenment; it is hard to describe the Bodhisattva, who
is considered the essence (Satta) of perfect enlightenment (bodhi). The form of Bodhisattva in
Sanskrit is a reverse formation, and this form has another derivative Sanskrit- Sakta.
“attached to,” “devoted to,” which would give the term the meaning “One who is intent on
(achieved) enlightenment.”11 The term Bodhisattva in the Vedic literature (Satvan) means
hero, warrior. In the Tibetan Buddhist tradition, the Bodhisattva is equivalent to the word
byang-chub Semsdpa; byang-chub means Bodhi, and Semsdpa means mind-hero. Although
numerous Tibetan texts have translated the term Bodhisattva, it did not clarify its etymology
until it appeared in India.
In Theravāda Buddhism, the term Bodhisattva is mentioned in the Jātaka stories of
Khuddaka Nikaya. These stories have been written in prose form, which is in a newer form
than in the four Nikayas of the Piṭaka (the Dīgha, the Majjhima, the Saṃyutta, and the
Aṅguttara Nikāya). The Bodhisattva doctrine is an important element in early Buddhism when
the Bodhisattvas images have been carved with reliefs on railings and pillars. Each relief
depicts Jātaka stories, which deep describes the historical period of Buddhism in around 100
B.C. Since then, the concept of a Bodhisattva in Buddhism Theravāda has been widely
disseminated through reliefs; each relief has been portrayed as each Jātaka story. Jātaka tales
are literary works about Gautam Buddha's prior lives. These births represent his life as both a
human and an animal. The Jātaka tales are told in written form in the Theravāda Buddhist
tradition. These tales are among the earliest Buddhist texts, dating back to roughly the 4th
century B.C. These fabled histories of the Buddha's previous lives are made up of 547 pieces
of poetry arranged in verses.
This further shows us that the Bodhisattva image has become more and more popular.
In the Vinaya Piṭaka has written clearly about the basic rules that a monk should not enter the
village of propaganda or talk about love, politics or crime, etc. These rules have applied and
propagated by early Buddhist monks, and they were also used in later Buddhism. Gautama
Buddha has enlivened his teachings with individual stories and disciplines in various forms to
suit all the capacity for understanding and state of mind of sentient beings. So the Jātakas

11
Kawamura. L. S. Canadian Corporation for Studies in Religion. & Calgary Buddhism Conference. (1981). The
Bodhisattva Doctrine in Buddhism. Waterloo, Ont., Canada: Published for the Canadian Corporation for Studies
in Religion by Wilfred Laurier University Press. p.22.
9
collection has been compiled, partly based on existing stories and partly with new stories
created for the purpose, to legitimize monks' practice of telling legends and fables to obtain
and maintain the support of the laypeople. The concept of the Bodhisattva hence in its true
Hīnayāna tradition, was born. By the above arguments, we can conclude that the Bodhisattva
doctrine in the Theravāda Buddhist literature has appeared after the Buddha's death and that it
was an internal development of early Buddhism.
There is evidence that Jātaka stories were made and applied in Buddhism at around
100 B.C., and the doctrine of the Bodhisattva in the form of Theravāda accepted at this time
was Bharhut.12 However, there is evidence-based on the inscriptions of Asoka that exist from
the 3rd century B.C. In his descriptions, there is no mention of the fundamental Buddhist
doctrines, for instance, Nirvāṇa, the Four Noble Truths (Catvāri-āryasatyāni), the Noble
Eightfold Path(Āryāṣtāṅga-mārga), the Dependent origination(Pratīya-samutpāda), but the
concept of perfect enlightenment, the three jewels and the position of Asoka's pillar records
the places where Gautama Buddha's birth, enlightenment, sermon, nirvāṇa, etc. are mentioned,
it is considered the sacred site of Buddhism.
In Buddhism of the two Mahāyāna and Theravāda traditions, Gautama Buddha has
undergone 547 rebirths in various forms. Sometimes he was an ascetic named Sumedha13;
sometimes, he was in the form of a Buddha Dīpankara and made a vow to become a Buddha.
He had ended long days in heaven and achieved enlightenment as Gautama Buddha.
Although these doctrines did not entirely construct in the Asoka period, they still exist in
another form to explain the Bharnut evidence to be true. Gautama Buddha develops from a
Bodhisattva; the previous Buddhas had also transformed and experienced countless such
lifetimes.
Further to evidence, for the development of the Bodhisattva ideal, it is contained in King
Asoka's 8th Rock edict:
“In the past kings set out (nikkhamisu) on pleasure trips (viharayatta)... but when king
Devanampiya Piyadassi had been anointed ten years he set out for Sambodhi.”14
The previous pleasure journeys were not the same as those of later Dharma practice
trips when the saints were honored, such as the foods are shared, the Dharma is preached, and
12
Bharhut is a Buddhist stupa located in the Satna village of Madhya Pradesh in central India.
13
The story of Sumedha is known in Buddhist Sanskrit sources as Divyāvadāna; the Pāli source in the Jātaka and
the Buddhavaṃsa.
14
Kawamura. L. S. Canadian Corporation for Studies in Religion. & Calgary Buddhism Conference. (1981). The
Bodhisattva Doctrine in Buddhism. Waterloo, Ont., Canada: Published for the Canadian Corporation for Studies
in Religion by Wilfred Laurier University Press. p.25.
10
so on. King Asoka's pilgrimage to the Bodhi tree at Gaya has been explained; it was probably
a spiritual journey for him, which was not a physical one. This is clearly defined in
Mahābhiniṣkramaṇa, Gautama Buddha's great going forth in his search for perfect
enlightenment. The word Mahābhiniṣkramaṇa is quite suitable for the pleasure trip of the
saints or the Bodhisattvas; their destination had not been considered necessary compared to
the pleasure they have brought.
In summary, the significance of another explanation of Asoka's trip to perfect enlightenment
(Sambodhi) clarifies that he made some great vows or will make an effort to attain perfect
enlightenment. The above explanations are acceptable but do not imply that a Bodhisattva
doctrine has developed for the type of Mahāyāna Bodhisattva. The previous births of Gautama
Buddha recorded in Jātaka are not surprising. Still, there are some ordinary Buddhists, but
their bodhicitta makes the same vows as those that are Sumedha created before Buddha
Dīpankara in the past. It means that the practice of the bodhisattva's vow did not direct
towards nirvāṇa but perfect enlightenment (Sambodhi), as evidenced in Asokan's inscription.
Thus, this evidence is similar to that of the Mahāyāna Bodhisattva; he has used his power and
wisdom to accumulate merit to bring welfare to other sentient beings.
2.2.2. The Evolution of Bodhisattva in Mahāyāna Buddhism
The development of the Bodhisattva doctrine in Mahāyāna Buddhism is a series of
spiritual connections from past Buddhas to future Buddhas. There are assumptions that if there
were previous Buddhas in the past, then obviously, in the future, there will be other Buddhas
not yet coming; firstly. Maitreya Buddha will be the future Buddha; the last part of the
Cakkavatti-Sīhanāda sutta refers to this Buddha; he will be given wisdom and good conduct.
Secondly, in this Sutta, there is a king named Dalhanemi, who conquers the world by the
power of his magic wheel, and he has seven treasures; he is the righteous and victorious ruler.
These are: “the Wheel Treasure, the Elephant Treasure, the Horse Treasure, the Jewel
Treasure, the Woman Treasure, the Householder Treasure, and, as seventh, the Counselor
Treasure.”15
This sutta, the author has written during or shortly after Asoka's reign, means that the
doctrine of transformation or the law of karma of Hinduism into the Asoka dynasty, the
Buddhist philosophy called karma and rebirth, was known to appear during this period.
Buddha said that in the future, there would be a King Sakya, who would wheel-turning the
Dharma, practicing the precepts, and perform wholesome acts until the future Buddha
15
D.I. p. 395.
11
Maitreya appears. This period opened up a new stage for the development of the Bodhisattva's
ideal by believing in some circles of about 200 B.C., either immediately after King Asoka's
death or believing in those who were formerly around 250 B.C. The Maitreya Buddha's
appearance has opened up the belief that there was still the presence of the Bodhisattva ideal
and their activity in the contemporary world.
Bodhisattvas resided in the heavens for an extended period for their every earthly birth
into the Jātaka stories. The last rebirth circle of the celestial bodies would be Maitreya
Buddha. Thus, the evolution of the Bodhisattva ideal of Mahāyāna Buddhism might be
originated from Theravāda Buddhism. Images of Bodhisattvas have appeared in various forms
in the two sculptures of Gandhara and Mathura. In Gandhara sculpture, the Buddha's image
often has long eyes, short earlobes, sharp nose, and so on; In Mathura, the Buddha's image has
more extended earlobes, wider eyes, thicker lips, etc. And Bodhisattvas have mustaches and
wear jewelry as Manjusri, Avalokitesvara they are the most famous in Mahāyāna Buddhist
literature later. However, these identities may be different in some cases. Still, there are also
opinions and expectations based on archaeologists and figures that it is not a Buddha, and it is
unlikely that it is gods Hindu or parishioners. India has a long history of religious, Buddhist
characteristics, Hinduism followed by Islam. The Bodhisattva hence images sculpted, are not
challenging to identify.
The inscriptions were found in Taxila paper scrolls dating from 1129 BCE to 1049
BCE, and it had reference to the reigning King of Kuṣāṇa. However, it is a bit vague by the
accuracy of the chronology. Still, the inscription may be the second half of the first century
A.D; it is the forerunner of Kaniṣka. This proves that the Bodhisattvas are always beliefs and
are even worshiped by some Buddhists of Taxila. Although there is a lot of evidence, the
images of Buddhas and Bodhisattvas are still controversial. There are also initial images that
appear to be Buddhas, but inscriptions that say they are Bodhisattvas. However, in the era of
Kaniska, a picture of Mathura that has appeared to be clearly defined as an engraving of the
Buddha was uncommon and some sources suggest that the image that people see maybe
Siddhartha Gautama. Besides, there is no information about any Bodhisattvas in heaven or
their date.
The Sukhavativyuha Sūtra marks the bodhisattva's belief in heaven it was translated
into Chinese by an Indian Buddhist monk named Lokaksema (147-186 AD). It describes
countless Bodhisattvas from different worlds waiting for Amitābha Buddha in the western

12
paradise, which is considered a pure land in Mahāyāna Buddhist thought. Although there are
myriad Bodhisattvas, there are two mighty Bodhisattvas representing wisdom and compassion
in Mahāyāna Buddhist literature are Mahāsthāmaprāpta, and Avalokitesvara; Especially in the
Saddharma punṇḍarīka Sūtra has mentioned to the Bodhisattva Avalokitesvara who can help
sentient beings. Those who in distress call his name or recite whispers his name, he will : “If
there are any sentient beings who are greatly subject to sensual desires, if they contemplate
Bodhisattva Avalokiteśvara with respect, they will become free from these desires. If there are
any sentient beings who often become angry, if they contemplate Bodhisattva Avalokiteśvara
with respect, they will become free from anger. If there are any sentient beings who are
greatly confused, if they contemplate Bodhisattva Avalokiteśvara with respect, they will
become free from their confusion. If any woman wanting to have a baby boy pays homage and
makes offerings to Bodhisattva Avalokiteśvara, she will bear a baby boy endowed with good
merit and wisdom and vice versa. O Akṣayamati! Thus Bodhisattva Avalokiteśvara greatly
benefits sentient beings through his transcendent power. For this reason sentient beings
should always turn their thoughts to him.”16 The Bodhisattva Avalokitesvara, who practices
the Dharma in the form of the previous Buddhas, the Bodhisattvas, especially, take the forms
of Sravakayāna(voice- hearer). A Sravaka is a disciple of a Buddha. A disciple may be a monk
or a nun, a layman or a laywoman. Bent on his or her liberation, a Sravaka follows and
practises the reaching of the Buddha and finally attains Nirvāṇa. He also serves others, but his
capacity to do so is limited.
Pratyakabuddhayāna (cause- awakened) believe in Law of causation and twelve links
or Dependent Originations (Pratīya-samutpāda). A Pratyekabuddha is a person who realizes
Nirvāṇa alone by himself at a time when there is no Samyaksambuddha in the world. He also
renders service to others, but in a limited way. He is not capable of revealing the Truth to
others as a Samyaksambuddha, a fully Enlightened Buddha does.
A Bodhisattva is a person (monk or layman) who is in a position to attain Nirvāṇa as a
Sravaka or as a Pratyekabuddha, but out of great compassion (Mahakaruṇā) for the world, he
renounces it and goes on suffering in saṃsāra for the sake of others, perfects himself during an
incalculable period of time and finally realizes Nirvāṇa and becomes a Samyaksambuddha, a
fully Enlightened Buddha. He discovers The Truth and declares it to the world. His capacity
for service to others is unlimited. A Bodhisattva follows Buddha's teachings for their

16
Kumārajīva. Kubo, T. & Yuyama, A. (2007). The Lotus Sutra. Berkeley, Calif: Numata Center for Buddhist
Translation and Research. p. 296.
13
enlightenment, and at the same time, they help others follow Buddha's path. By this time, at
least one Bodhisattva had appeared as the Bodhisattva Avalokitesvara who represented
compassion; he transcended many other Bodhisattvas both in splendor and efficiency, thereby
there had a form of Buddhist appeared. However, many scholars studying Buddhist
philosophy believe that the theory of emptiness is the core of Mahāyāna Buddhism. This may
be a true philosophical plane, but not on a spiritual plane. Because the Bodhisattva is the
object of all beliefs for all who need him and they were always protected from all dangers; the
Saddharma puṇḍarīka Sutra in the 25th chapter has mentioned the Bodhisattva.
Avalokiteshvara. He is one of the most potent sources of hope and comfort in Buddhist
literature, and it would be wrong to consider him as a general factor in a philosophical system.
The transfer of aims from Arhat to Bodhisattva by people who practice the Dharma is
genuinely in accord with Buddhas and Bodhisattvas' development in heaven. They are
ordinary people, but they strive to overcome all challenges to become perfect sentient beings
and higher to attain enlightenment with great spirits. Their primary purpose is to help all
sentient beings free from suffering and then dedicate the merit, knowledge, and energy they
have acquired to serve others. Most necessary is the faith Buddhists, including monks, nuns,
laypeople, male or female. These people should strive to practice the method they already
have. Bodhisattva helps people live a better life and dedicates themselves to literature,
especially a treasure of scriptures that he/she has gathered over the ages.
This is called the transfer of merit (Sanskrit: pariṇāmanā), which means the transfer of
good deeds and rejoicing others' achievements. The transfer of merit has mentioned in the
Theravāda, Mahāyāna, Vajrayāna Buddhist traditions are popularly applied in Buddhist
countries such as Sri Lanka, Burma, Thailand, and so on. This is also a standard part and an
essential spiritual aspect of I Bodhisattva's ideal in Mahāyāna Buddhism. There is
considerable evidence that this doctrine was considerably developed and disseminated in
Northwest India. There is also evidence from Meridarch Theodoros' inscriptions on the lid of
Swat relic coffin that it is relics of Buddha and keeps it for many people's welfare in the
future; that evidence is also recorded in later Pāli texts, etc. Har Dayal gives out evidence,
“traces of the idea of transfer of merit can be found even in later Pāli texts. Nevertheless in
general, for the Theravāda, merit or good karma is a 'treasure that cannot be given to
others.”17 This means that the transfer of merit in the Theravāda thought is not accepted; it is

17
Kawamura, L. S. Canadian Corporation for Studies in Religion. & Calgary Buddhism Conference. (1981). The
Bodhisattva Doctrine in Buddhism. Waterloo, Ont., Canada: Published for the Canadian Corporation for Studies
14
only accepted in Mahāyāna Buddhism. There is, however, also a mixture of Mahāyāna and
Theravāda thoughts that believe in the transfer of merit but not towards bodhi but only
towards nirvāṇa. In general, both the Theravāda and the Mahāyāna sects, Arhat and the
Bodhisattva, have similarities and differences in both thought and form. The ideal of the
Bodhisattva liberates itself and liberating for others. With various forms such as male and
female bodies like Avalokiteshvara Bodhisattva, he can transform to suit sentient beings'
wishes. Arhat provides spiritual support through teachings about Dharma and behavior as a
standard, and for the Hinayanists, too, their aim is towards nirvāṇa, which is their ultimate
goal, “Though he possesses a Bodhisattva-gṛha of his own, he is not interested, apparently, in
becoming a Bodhisattva himself. Among the recipients of his puja, the Bodhisattva is not
mentioned, and he aspires, not for Bodhi of the Bodhisattva but for the Nirvāṇa of the
arhat.”18
Based on two hypotheses, Mahāyāna Buddhism had originated in Northern India
which is based on the inscriptions of many dynasties and also as belief in celestial
Bodhisattvas in heaven; if based on the evidence recorded in some texts, Mahāyāna arose in
South India. Whether this is true or not, Mahāyāna philosophy always influences and develops
in the world. However, India has been influenced by the Greek culture that is most clearly
demonstrated through the sculptural art of Buddha. Besides Greek influences, India has
absorbed Iranian forces; a new religion often called the Zoroastrianism worship of the Ahura
Mazda founded by Zoroaster. Therefore, Indian culture has been strongly influenced by these
two types of culture. This influence is evident in the sculpture of Buddha by two schools that
are Gandhara and Sarvastivada. Gandhara art is an intersection of two great arts, ancient
Greece and India, and radiant in the Buddhist art world since the Mauryan Indian dynasty.
At the time of King Asoka, Buddhism mainly was a religion without an image, conceptual-
heavy religion rather than a picture of worship, which was stupas, the place was kept the
Buddha's relics. The stupa is the earliest image of Buddhism at that time, followed by the
Falun wheel. Hence, the Buddhists decided to give up the tradition of depicting Buddha
statues as non-specific, adapting the Greek style of sculpture, and began to create Buddha
statues for worship.
The Buddha image is not that of the Buddha, but a picture of an ideal or something one
can hope to achieve. The Buddha statue is, therefore, considered to concretize the concept of a

in Religion by Wilfred Laurier University Press. p. 33.

18
Ibid.p.35
15
perfect human being. This criterion also applies to images of Bodhisattvas, although the
pattern changes and has a different implication. So the Buddha image and the Bodhisattva
statue at this time show all the characteristics of a rich, noble young man who enjoys all
advantages in life but gives up everything, does not inherit anything material to save humanity
and that is something that Mahāyāna Buddhism needs, no matter what form it does not lose its
practicality. According to the writer, if the Buddha's image or the Bodhisattva appears, he still
has to bow in respect when seeing such a majestic statue when a person does not follow any
religion. This culture hence strongly supported the later Mahāyāna thought movement.
To Sum up: Buddhism is a significant and influential religion worldwide both in theory and
social cohesion, especially in Mahāyāna Buddhism. Its development in phases and each period
is the transfer of many other religions and philosophical beliefs to suit the social and human
context. Buddhism also meets many needs of people in many aspects: doctrines, beliefs. They
believe that Buddhas and Bodhisattvas always exist in Heaven and guide and protect all
sentient beings free from suffering and have much bliss. Man still needs help, protection, and
refuge by a Supreme to soothe a weak soul. Buddhism met this need by the future Buddha
Maitreya, the Buddha Amitābha in Heaven, Bodhisattva Avalokiteshvara, and other
Bodhisattvas. Buddhas and Bodhisattvas have used skillful means to bring comfort and
courage to everyone, especially the Bodhisattvas. Hence, the Bodhisattva lives forever in the
hearts of all beings and grows stronger in people's beliefs.
2.3. The Bodhisattva toward social life
According to Laṅkāvatāra Sūtra, Bodhisattva wishes that all sentient beings attain
Nirvāṇa so that they may vow to stay in this suffering world to help others achieve perfect
enlightenment. Bodhisattvas regard all beings as their parents, brothers, and sisters, without
discrimination.
“Towards all sentient beings, feel like the mother or father, son or daughter, and let him,
feeling like this among men and women, walk in the path of Bodhisattvahood. Further than
that, let him feel towards all beings as if they were himself, and think, If I am to be completely
free from all woes, let them also be so in the same measure. I cannot leave them to their fate. I
must save them from the innumerable pains they suffer, and even if I were cut up to pieces
many times over.”19
The Mahāyāna canon draws a picture of the Bodhisattva entering the life to spread his
doctrine in various ways. According to Saddharma Puṇḍarīka Sūtra, Bodhisattvas can
19
Suzuki, D. T. (1968). Studies in the Lankavatara Sutra. London: Routledge & K. Paul. p.216.
16
manifest in multiple different forms to save sentient beings. Bodhisattva can be in the form of
a woman, in the form of a man, in the form of a layperson, in both states of monks and nuns,
in the form of a king, in the form of a commoner, in the form of the elderly, in the baby figure,
etc. But they are into whatever shape that the idea and purpose of the Bodhisattvas are to save
others. By the way, they engage in social actions that remove rules like respect for men,
disrespect for women, racism, religion, politics, war, violence, etc. And so, regardless of
whether a monk or a layperson, if their thoughts and deeds are always for others, sacrificing
himself for life and those in need, they still live up to their vows. Then they are practicing the
Bodhisattva path. This is also mentioned in detail in the Vimalakirti Sutra.
“At times he appears as King Brahma, at times as the Lord Shukra, at times as the heavenly
being Freedom, at times as a great general of heaven, at times as the heavenly king
Vaishravana, at times as a rich man, at times as a householder, at times as a chief minister, at
times as a Brahman, at times as a monk, a nun, a layman believer, or laywoman believer, at
times as the wife of a rich man or a householder, etc.”20
Mahāyāna scriptures thus exhibit the scope of action of the Bodhisattva is
exceptionally diverse. In modern times, the Bodhisattva's task has become more varied in a
society with many intertwined aspects. Therefore, a Bodhisattva's career is not limited to his
interest in those who have awakened bodhicitta and practicing the Dharma, while countless
people are suffering from various causes and circumstances. Nowadays, to practice the
Bodhisattva path, one who is looking at his/her mind and contemplates the arising emotions
and needs to look deeply into the quality of community structures and social order. In other
words, they are interested more in the physical and psychological aspects of community life.
The compassion and wisdom of the Bodhisattva are not limited to individual awakening and
enlightenment but also sows the seeds of this wisdom and compassion.
Bodhisattvas are sentient beings, and also a state of mind manifested into action. The
Bodhisattvas's power can help those who hear, see the pictures or images of the Bodhisattvas
can generate an honest mind toward a noble ideal. Bodhisattvas also apply the state of mind to
life, or even in human society, even though this is not easy. In this way, the Bodhisattva never
leaves from reality and never leaves the sentient beings suffering but immerses himself in his
joy and tranquility. Of the ten great vows of the Bodhisattva Samantabhadra, the ninth action
refers to the depending upon beings, karma, circumstances, etc., of each being to speak
Dharma “only for the sake of the necessary means of saving creatures; abundantly rich, ever
20
Watson. B. & Kumārajīva, . (1993). The Lotus Sutra. New York: Columbia University Press.p. 295.
17
careful of the poor, pure in self-discipline, obedient to all precepts, removing all anger by the
practice of patience, removing all sloth by the practice of diligence, removing all distractions
of mind by intent meditation, removing all ignorance by fullness of wisdom, etc.”21 This
requires that the Bodhisattva never be leaves social reality, as the prayer of Queen Srimālā in
the Srīmālādevīsiṃhanāda Sūtra: “When I see living beings who are lonely, imprisoned, ill,
and afflicted by various misfortunes and hardships, I will never forsake them, even for a
moment, for I must bring them peace. Through my good deeds, I will bring them benefits and
liberate them from their pain. Only then will I leave them.” 22
Bodhisattva does not leave beings, does not mean being with them, but always accompanying
them. However, a Bodhisattva can act in many ways to help everyone. Condemning the lousy
action and cheering for the good, which is also an action to bring the Bodhisattva vow.
According to Tsunesaburo Makiguchi23 (1871-1944), who manifested the positive
commitment spirit of Mahāyāna Buddhism when initiating the Soka Kyoiku Gakkai
movement, and when he values compassion has a positive meaning only when it is expressed
through action. He said that when witnessing a person about to drown, just showing an
appropriate attitude to the situation is not enough, but he must find a way to save his life. And
history needs people who act more than people who tell others to act, and the need for people
to cultivate on their own rather than someone who advises others to cultivate and themselves
do not.
For Buddhism, however, action to help others needs to be carried out with a personal
transformation. The training and modification of the mind are essential in the path of
cultivation. Even if a person tries his best to do well, but if he forgets about bodhicitta, then
that good deed is just an act of the ghost. Bodhicitta is the mind of enlightenment, the mind
that arises to help sentient beings, and it can also be called good mental states after efforts to
purify negative mental states. Losing the bodhicitta and doing good deeds, or in other words,
the acts that are shown do not originate from the pure and honest motive. The good deed can
only be an act of disguising an unhealthy intent that can be found anywhere in our present
social life.
The Bodhisattva's wish is to establish morality in social life and then guide sentient
beings to enlightenment or guide them to the path of enlightenment. Therefore, Bodhisattva's
21
Kariyawasam. A.G.S. (2004). “The Bodhisattva Concept”. Sri Lanka: Buddhist Publication Society.p.12.
22
Paul. D. Y. & McRae. J. R. (2004). The Sutra of Queen Śrīmālā of the Lion's Roar; the Vimalakīrti Sutra.
Berkeley, Calif: Numata Center for Buddhist Translation and Research. p. 13.
23
The founder of the Soka Kyoiku Gakkai movement, which is an engaged Buddhism movement in Japan.
18
work has real meaning only when bringing others to the moral life and developing a spiritual
life. According to Mahāyāna Buddhism, a Bodhisattva benefits sentient beings through the
practice of Pāramitā. Still, if those actions do not bring others to the moral life and develop
spiritual life forever, the Bodhisattva's work is lacking "skillful means." In other words, if a
person strives to do charity to help sentient beings alleviate temporary hunger, but without
establishing the moral and spiritual life of those poor, the work of he is not considered perfect
in the sense of Bodhisattva practice.
All things and phenomena in the world are interdependent, and beings in this realm
cannot exist independently. Therefore, the suffering of others is also our suffering. The
Vimalakīrti24 exclaimed that: I am sick because sentient beings are sick. When the illness of
sentient beings is cured, my illness will recover. Practicing the Bodhisattva's path is to regard
the suffering of sentient beings as their suffering, the responsibility to others, and society to
take responsibility for them. It is not difficult for us to understand that everyone in our world
is correlated and dependent. All our happiness and peace are our concerns. We are responsible
for that. But the happiness and peace of the society as a whole are of concern to everyone.
Each of us has a personal responsibility to do what we can to improve our world. In our time,
compassion is necessary, not a luxury. Humans are high animals, and we must live together,
whether we like it or not. If we lack good hearts and compassion for each other, our existence
will be at stake. We should not be selfish and understand that our happiness and survival
depend on others. Therefore, loving-kindness and compassion for each other are the essences.
Likewise, insects such as bees, ants have no religion, no education, or philosophical
concept, yet they have instinctively cooperated. In doing so, they have guaranteed the survival
of their world and each individual's happiness in it. Surely that our humans are smarter and
more sophisticated, we can do it. Therefore, each of us has a personal responsibility to help
others in any way we can. However, we should not expect an immediate change in life.
Whenever we are not enlightened yet, our actions that benefit others will be limited. Without
inner peace, there would be no world peace. Therefore, we must improve ourselves and, at the
same time, do what we can to help others. To improve oneself and help others depends on
each individual's ability, which Buddhism always emphasizes. These things always help
Buddhism practitioners, who are practicing the Bodhisattva path fullness into self-release, and
help others liberate.

24
He was the Mahāyāna Buddhist layman (upāsaka).
19
 A story illustrates this: a convoy of people was walking through a desert. They were
exhausted from the scorching sun and the lack of drinking water. But among them, there were
still a few who could keep going, and they tried to get ahead; and then they saw a water lake.
Of course, they were pleased when they saw the water, and the first thing was to satisfy the
thirst that was burning their bodies. A few of them, taking finished their drink, was thinking of
resting and immersing themselves in the newly acquired contentment. However, others have
thought of their companions still behind, so either bring water to them or return to encourage
and tell them that there is a lake back. First, try to rise above to receive drinking water.
Those who find water, think of others suffering from thirst and want to help these companions
can be considered a Bodhisattva. And society always needs such people, those who always
think of others, who want to share their material and spiritual benefits to those who are still
suffering in this life because it is inherently unclean and full of insecurity.

2.4. Bodhisattvas in Literature

The word Bodhisattva, which means attaining Buddhahood, is the unity of compassion
(Karuna) and wisdom (Prajna). A Bodhisattva aim is to achieve the supreme state,
omniscience (sarvajnata). The Bodhisattva is one of the three yānas of Buddhism; Sravakas
represents the Hīnayāna which has attained arhat, who are followers and practice of Buddha's
teaching that is Four Noble Truths (Catvāri āryasatyāni); Pratyakabuddha is Madhyamayāna;
who believe in Law of causation and twelve links (Paticca-samuppāda). They do not only
believe in this teaching, but they follow and self-observe; Boddhisattvas follow Buddha's
instructions for their enlightenment, and at the same time, they help others follow Buddha's
path. There are two kinds of Bodhisattva in Mahāyāna Buddhism: the first: Bodhisattvas
aspire to attain nirvāṇa, grounded on compassion and altruism; the second: who postpone their
enlightenment and wish to help other beings. Bodhisattvas follow the discipline and practice
of six pāramitās for Mahāyāna Buddhism and ten pāramitās for Theravāda Buddhism. Also,
the Bodhisattvas have practiced the ten Bhūmis, the four immeasurables, and so on. Each
Bodhisattva is ruled in a different direction. They have, however, the same goal of protecting
the true Dharma. Yet, this doctrine is mentioned in literature and art and widely popular in
Mahāyāna Buddhist countries such as China, Japan, Korea, Vietnam, etc., within India.
2.4.1. Gautama Buddha as a Bodhisattva
The Bodhisattva ideal emphasizes the spirit of incarnation and a very positive attitude
to life. Before becoming Buddhahood, the Bodhisattva left family life, but it was not the same
20
as running away from life. During 49 years of propagating his teachings, Gautama Buddha
emphasized that he wasn't a fugitive and didn't want anyone to be. Man, because of ignorance,
lack of understanding, arises a mind's desires and cannot see the mind's true nature, thereby
prolonging suffering. He has appeared in life for enlightening bodhicitta, removing the veil of
ignorance with the desire to help sentient beings free from suffering. This means that to attain
Buddhahood; people cannot leave this life and stay in this life. Nirvāṇa or hell all depends on
the mind; both suffering and nirvāṇa always exist in this world. Nirvāṇa is not outside of
saṃsāra and vice versa; when the state of mind eliminates impurities, attachments, nirvāṇa
will arise. The core of the problem is to confront reality and find a way to overcome it, not run
away from it. All problems arise from the mind that renounces ignorance, and wisdom will be
manifest. Prince Siddhartha was proof that he gave up his family life and became enlightened
when his state of mind became pure without attachments. He had many experiences
throughout the process when he was a Bodhisattva before attaining Buddhahood “Bodhisattva
(the wisdom-state of existence) not to live aloof from the world but to work with perfect
wisdom and love among the multitudes of suffering beings for removing their misery and
achieving their salvation.”25
In the Nikāyas Pāli texts of the Theravāda tradition, the term Bodhisattva had known
the Gautama Buddha's previous life, when he was a Bodhisattva. The sutras mentioned as
Mahāsupina sutta, Aṅguttara Nikāya: “pubb'eva sambodhā anabhisambuddhassa
bodhisattass'eva sato26; Bhikkhus, before my enlightenment, while I was just a Bodhisatta.”27
In the Mahāyāna tradition, the term Bodhisattva has also described in the Mahāparinirvāna
sūtra texts, Mahāvadāna sūtra, and in Āgama discourses as the pre-awakening experiences of
Gautama Buddha. Experiences, however, before being a Bodhisattva, which is also recorded
in several Pāli lessons, but the Buddha was not a speaker, and the term Bodhisattva has been
replaced by respect and noble terms such as the Blessed One or Tathāgata.
The phrase "before awakening" was assigned to Gautama the Bodhisattva during
attaining Buddhahood by developing meditation, transcending the unwholesome state of
mind, and creating mental tranquility. This is one of the aspects of developing bodhicitta,
overcoming fear during meditation practice. When the Bodhisattva reaches a certain state of
25
Chatterjee. S. & Datta, D. M. (1960). An Introduction to Indian Philosophy. Calcutta: University of Calcutta. p.
156-157.
26
Gunaratna, E. R. (1913). “The Anguttara Nikāya of the Sutta Piṭaka, Eka Duka and Tika Nipāta”. Galle, Ceylon:
Printed by C. Calyaneratne. p.241
27
Bodhi, B . (1995). The numerical discourses of the Buddha: A translation of the Anguttara Nikaya. Boston:
Wisdom Publications. p.339.
21
mind, then there is a distinction between Wholesome (kusala) and the state of unwholesome
(akusala). To develop, however, wholesome (Kusala) thought, the Bodhisattva struggled with
physical desires like sensuality, which are mentioned in some of the Pāli discourses and
Madhyama-Āgama sutras. Thus, before enlightenment, the Bodhisattvashould transcend the
unwholesome (akusala) state of mind, attain mental tranquility, and grow one's insight. Also,
the growth of Gautama Bodhisattva's insight gave him a more in-depth insight into the nature
of suffering, the cause of suffering, the cessation of suffering, the path to the cessation of
suffering. The four factors, the five aggregates, the six senses, and so forth so that he could
find the supreme truth after 49 days and nights of meditation.
To sum up: in many Pāli discourses, there is a record of the Bodhisattva Gautama's
practice before attaining Buddhahood. He had struggled with countless unwholesome
(akusala) thoughts, fears, and desires, and so forth to develop insight into his last night as a
Bodhisattva to attain the highest state. These are considered central aspects of the Bodhisattva
doctrine in both later Hīnayāna and Mahāyāna thought.
2.4.2. Avalokiteshvara Bodhisattva
Avalokiteshvara is a great compassionate Bodhisattva. This Bodhisattva has been
described in various cultures; male and female is one of the most widely revered Bodhisattvas
in Mahāyāna Buddhism. The term Avalokiteshvara is combined by three words: ava: down;
lokita: to notice, observe; isvara or esvara: ruler or master; Avalokiteshvara thus means as
master of compassion or the master of mercies. Avalokitesvara Bodhisattva in Chinese
Buddhist traditional known with name Kuan Shih Yin; which means perceives all sentient
beings' supplications into suffering. He is a Bodhisattva representing with compassion. Those
who in distress or suffering should recite his name respectfully; everyone will be helped. “The
Buddha answered the Bodhisattva Infinite Thought: "Good son! If there be countless hundred
thousand myriad kotis of living beings suffering from pain and distress who hear of this
Bodhisattva Regarder of the Cries of the World, and with all their mind call upon his name,
the Bodhisattva Regarder of the Cries of the World will instantly regard their cries, and all of
them will be delivered.”28
Avalokiteshvara Bodhisattva not only hears the sounds of sentient beings in distress,
but he also helps the hungry ghosts who are suffering in a hot hell, and he uses his fingers to
turn into streams of water to cool and feed these hungry ghosts. Avalokiteshvara Bodhisattva
also received six-syllable words knowledge from Amitābha Buddha, who of Infinite Light
28
Katō, B., & Soothill, W. E. (1975). The Threefold lotus Sutra. New York: Weatherhill. P.199.
22
"Om Mani Padme Hum," when suffering beings just reciting "Om Mani Padme Hum" will be
saved. Avalokiteshvara Bodhisattva has many hands, many eyes, countless pores, and so on.
Each of them has different functions as the eyes represent the sun, the moon; the pores are the
birthplace of numerous devotees, and the place of happiness. He represents merit and wisdom,
is the embodiment of all the Buddhas.
In Kāraṇḍavyūha Sūtra29 Avalokiteshvara Bodhisattva transformed into the form of a
bee to preach the Dharma that insects were heard as the words “Namo Buddhāya, Dharmāya,
Saṃghāya” and they were rebirth in the realm of happiness (Sukhāvati). Again he appeared in
the form of a horse and rescued the shipwrecked merchant and brought them back from
Ceylon to India. His worship in Northern India is probably in the 3rd century but is most
widespread in the 7th century AD. He has been greatly revered and praised by two Chinese
Buddhist monks who made a pilgrimage to India. The Monks’ names are Fa-Hsien and
Hsuan-Tsang. After that, it was transmitted to other Mahāyāna Buddhist countries such as
Japan, Nepal, Vietnam, Tibet, etc. The image, however, of Avalokitesvara Bodhisattva is
modeled on different Buddhist traditions. In Tibetan Buddhism, Bodhisattva Avalokiteshvara
his image is white, holding a pink lotus flower and rosary. Buddhism in Nepal He is in red,
etc. However, each Buddhist tradition depicts him in many different forms. But his beliefs
and adoration are entirely the same. He is a Bodhisattva who represents all the Buddhas as a
bodhisattva of compassion. He is also called with the name of “the Bodhisattva that is looking
down from on high” or “the Lord looks through all three worlds: the world of lust, form, and
formlessness.” Bodhisattva Avalokiteshvara is also known as the omnipotent being or the
Lord looking in every direction to save all sentient beings.
2.4.3- The Manjusri Bodhisattva
Manjushri is a Bodhisattva of wisdom, one of the essential Bodhisattvas in Mahāyāna
arts and literature, the other three being Kṣitigarbha, Avalokiteśvara and Samantabhadra. In
Chinese Buddhism, He is called Wenshu, and the sacred mountain he resides in is WuTaiSan
in Shanxi province, one of the four ancient mountains in China. In Vajrayāna Buddhism, he is
considered a meditational deity. The Sanskrit name "Manjushri" can be translated as "Sweet
Voice" or "Prince of Dharma." Manjushri Bodhisattva first appeared in the Mahāyāna
scriptures, especially the Saddhrma Puṇḍarīka Sūtra, the Prajñāpāramamitā Sūtra, and
Vimalakīrti Sūtra. He had known in India in the late 4th century and has become one of the
essential symbols of Buddhism and actual deity in the tantras of Tibet. Although he is one of
29
Howladar. M. (2018). Kāraṇḍavyūha Sūtra. Chapter 15.
23
the respected Bodhisattvas in Chinese, Vietnamese, and Tibetan Buddhism, Theravāda
Buddhism is unknown. He embodies the master of wisdom or transcendent wisdom and
protects sentient beings in need. That wisdom power destroys ignorance and awakens
bodhicitta for sentient beings. He represents Prajna's wisdom, which is not limited by any
knowledge or concept. The image of the Manjusri Bodhisattva and images of other
bodhisattvas are used for meditation, contemplation, and prayer by Mahāyāna Buddhists. The
Bodhisattva is described as a young man holding a sword, a lotus, a wand, occasionally riding
a lion, etc. His youthfulness shows the wisdom that arises from him naturally and purely.
2.4.4. The Maitreya Buddha
In Buddhist literature, Maitreya Buddha whose has many different names; in the Pāli
scriptures, he is named Metta or Metteyya; Maitri, Maitreya in Sanskrit literature. Besides,
another name is Ajita, and so on. Maitreya is a combination of Maitri or metta and Ya; Maitri
means kindness, kindness; Prefix "Ya" in Sanskrit represents either male or female gender, or
it can appear at the end of a word. In this case, Ya is the masculine manifestation of Maitreya
Buddha; he is the god of Buddhism. The term Maitreya hence means a person of loving-
kindness who brings happiness and joy to everyone. During meditation, the term Maitri or
Metta is used more often than the word Karuna.
Metta is one of the four virtues of immeasurable (the Brahmavihārās): the other three
are compassion (Karuna), empathetic joy (mudita), equanimity (upeksā); a compassionate
personality characterizes Maitreya Buddha. In early Buddhism, he was the future Buddha, the
embodiment of Buddha Sakyamuni, who led people to religion. However, Maitreya Buddha
has similarities with deities in many other religions such as Christianity, Zoroastrianism, etc.
The concept of Maitreya Buddha is linked with the doctrines of karma and rebirth in India
since the Vedic period; this doctrine is based on the action of a being that determines where he
or she will be reborn high or low. To attain the highest state or ultimate goal is a prerequisite
for freedom from karma. The stories have related to the karmic doctrine has recorded in the
Jātakas depict many previous lives of the Sakyamuni Buddha and the philosophy of other
Buddhas; it determines in the future who will be the next Buddha of the Sakyamuni Buddha.
The Sakyamuni Buddha was the predecessor Buddha after Meghamanava's later life after
attaining bodhi, and Maitreya Buddha will be the Sakyamuni Buddha's successor in the future.
He is known as the Buddha, who brings joy and happiness to everyone. He is living and

24
propagating the Dharma in the Tushita paradise and using his skillful means to guide sentient
beings to cease suffering.
In Buddhacarita30, there is mention of the Sakyamuni Buddha's promise of Buddhist
law; If those who practice Buddhist law, after death, they will be reborn in Tushita heaven to
become a Bodhisattva and Buddhahood. This means that there will be more Buddhas after
Maitreya Buddha. Likewise, Shakyamuni Buddha underwent countless reborn in many
different forms but all with the desire to become Buddhahood. Finally, he has achieved his
ultimate goal in the presence of many other Buddhas. Especially, Maitreya existed in three
states of mind and form in three different times: - In the past, he was a Bodhisattva; at present,
he is a Buddha in the Tushita heaven future, he will be a Buddha on this earth.
In summary: Maitreya Buddha is the Buddha who benefit all beings if those who prayed to
him will be happy. He has upheld the precepts, practiced meditation, and contemplating
internally for wisdom. In other words, his primary goal was not to liberate himself from
saṃsāra but to benefit all sentient beings. He travels everywhere to propagate the Dharma,
transforming in many different forms, but in folklore, he has the appearance of a big belly
Buddha and always laughs; he is the Buddha of happiness. In Buddhist literature, many
Bodhisattvas mentioned, this thesis only said three typical bodhisattvas: Avalokitesvara,
Manjusri, Maitreya including Gautama Buddha's previous lives. These Bodhisattvas are
representing Mahāyāna Buddhist literature that is close to people and has been worshiped by
Buddhists.
2.5. Bodhicitta: The Spiritual Path of the Bodhisattva
Bodhicitta is a term in Buddhist Sanskrit literature which is closely related to the
spiritual practice of Buddhists to attain enlightenment for the benefit of all sentient beings
through skillful manifestations and means. It is a feeling and a motivation to replace the
suffering of others with true happiness. In other words, bodhicitta is the motivation and the
prime factor to determine all actions of a Bodhisattva. To practice this thing, we should first
explore what bodhicitta means and how to its practice to be the most perfect.
2.5.1. The concept of bodhicitta in Buddhism
Bodhicitta, meaning “enlightened mind”, is a concept in Buddhism in which the
individual feels empathy for all sentient beings and wants to help them achieve enlightenment
and be free from suffering. In Sanskrit, Bodhicitta is divided into two parts: Bodhi, meaning
“enlightenment” or awakening; and “Citta”, meaning an attitude of mind. Bodhicitta is used in
30
Asvaghosa., & Cowell, E.B.(1893). The Buddha-Karita of Asvaghosha. Oxford: Clarendon Press. p.174-189.
25
Buddhist canonical literature and has also been used for a long time in Vedic literature and the
Upanishads. Therefore, the term has different meanings in the development of philosophy and
psychology in India. Likewise, Buddhist scholars also have different translations:
“Thought of Enlightenment”,“Mind of Enlightenment”,“Desire for Enlightenment“,”Will of
Enlightenment”,“Mind turned to Enlightenment”,“Awakening mind”, or “Desire for
awakening.”31
The basic definition of bodhicitta is those who aspire to realize enlightenment for the
benefit of sentient beings. It is also described as the bodhisattva mind state, that is, a person
who is enlightened and promises to stay in saṃsāra until all sentient beings attain
enlightenment.
“In its most common denotation, the term “bodhicitta” refers to the resolution to attain
bodhi (awakening) in order to liberate all living beings, which defines and motivates the
Bodhisattva’s vow.”32 Or “Bodhicitta is the attitude that is based on the great compassion
wishing to remove the suffering of all others, and the recognition that, to be of greatest benefit
to both oneself and others, it is an ideal to attain enlightenment.”33
As the above definitions show, bodhicitta is the main factor determining the career and
spiritual practice and also the thoughts and sentiments of the Buddhas and Bodhisattvas. All
actions arise from the mind and the mind’s motivation for the goal of awakening is called an
awakened attitude. From the traditional Buddhist point of view, bodhicitta can be nourished or
practiced to arise in the mind. This requires a mental culture and self-cultivation, which is an
integral part of the purpose that it manifests. When a Bodhisattva cultivates and practices with
the mind of awakening, it means that bodhicitta has arisen. The Bodhicitta is always present in
every individual but it differs on how it is used and the benefit to those who depend on that
individual. In Buddhism, there are three main technical terms designating the concept of mind.
These are: Citta; Mano, and Viññana. These three factors are subject to rising and cessation34
because the aim of liberation is to destroy them. They are used as a synonym and
interchangeably:
“Yañ ca kho etaṃ bhikkhave vuccati cittam iti pi mano iti pi viññāṇam iti.

31
See Brassard.F.(1996). The Concept Of Bodhicitta In Shantideva's Bodhicaryavatara . Faculty of Religious
Studies. p. 7.
32
Buswell.R.E.(2004). Encyclopedia of Buddhism . Vol.I.New York. p.54.
33
Loden. Geshe Acharya Thubten & Weber. Andy. 1951. (Illustrator) & Tibetan Buddhist Society (1993). Path to
Enlightenment in Tibetan Buddhism. Tushita Publications, Melbourne, Victoria.p.491.
34
Bodhi, B. (2000). The Connected discourses of the Buddha: A translation of the Samyutta Nikaya. Boston:
Wisdom.p. 595.
26
 Evaṃ pi te mano, ittham pi te mano, iti pi te cittaṃ. ”
“But this, brethren, that we call thought, that we call mind, that we call consciousness.”35
To understand the concept of these words (Citta, Mano, Viññana), it needs to be
established that these words have appeared before Shakyamuni mentioned them. According to
the Pali-English Dictionary, “Mano represents the intellectual functioning of consciousness,
while viñnāṇa represents the field of sense and sense-reaction (“perception”), and Citta the
subjective aspect of consciousness.”36
In Dīgha Nikāya, Udumbarika-Sīhanāda sutta, Citta (mind) is translated as the heart or
Mettacitta (loving-kindness).37 In Majjhima Nikāya, Mahācattārīsaka sutta, Citta means noble
mind or taintless mind.38 In a chapter of the Dhammapada has Citta Vagga which is only
dedicated to the Citta (mind)39 . This shows us that, Citta is one of the important concepts in
Buddhism. In the Guhyasamajatantra, a text of the Esoteric Buddhism tradition, a great
Bodhisattva Maitreya is mentioned who has to pay homage to bodhicitta and Nāgārjuna also
paid homage to the Prajñāpāramitā (wisdom of the perfection). Bodhicitta, thus, is described
that which has been born from the Buddha's awakening because this doctrine believed that all
things are emptiness. The definition of bodhicitta is also given as: “The Bodhicitta is the unity
of voidness and compassion; it is beginningless and endless, quiescent and bereft of the
notion of being and nonbeing.”40 Another text in the same tradition said that: "bodhicitta is
considered as the eternal, luminous, pure, the abode of the Conquerors, made of all Dharmas
(phenomena), divine and the cause of the whole universe” “nityam prabhāsvaram suddham
bodhicittaṁ jinālayam, sarvadharmayam divyam nikhilāspada-kāranam.”41
According to L.M. Joshi, the concept of bodhicitta is formed in Mahāyāna Buddhist
sutras and satras which is an activity for the sake of all beings. Wisdom and compassion are
the philosophical foundations and also produce bodhicitta (uttara samyak sambodhi), which is
always maintained and developed to attain nirvāṇa which is a way to moral and spiritual

35
In Fear. L. Davids. C. A. F. R. & Pāli Text Society (London, England). (1884). The Samyutta-nikaya of the
Sutta-piṭaka . London: Pub. for the Pāli text Society, by H. Frowde.p.66.
36
Davids. T. W. R. & Stede, W. (2015). Pāli-English dictionary. Motilal Banarsidass.p.520
37
Walshe, M. (1995). The Long Discourses of the Buddha: A translation of the Dīgha Nikāya. Boston: Wisdom
Publication.p. 390.
38
Ñāṇamoli, & Bodhi. (1995). The Middle Length Discourses of the Buddha: a translation of the Majjhima
Nikāya. Boston: Wisdom Publications.p.935.
39
Cittavagga: The mind.
40
Brassard, F.(1996). The Concept Of Bodhicitta In Shantideva's Bodhicaryāvatāra. Faculty of religious studies.
McGill University Montreal. Canada.p.25.
41
Ibid. p.26.
27
perfection. Thus, bodhicitta is not just a way to perfect morality or reach a nirvāṇa realm, but
also to attain nirvāṇa itself.
According to D.T.Suzuki, “Bodhicitta is something hidden in each being and
constitutes its essential nature. It is something that, similar to the Buddha-nature or Buddha-
essence, one ought to be awake to. Many Mahāyāna sutras and Buddhist philosophers, in
general, confirmed this connection between bodhicitta and the description of metaphysical
realities.”42
In summary, the concept of bodhicitta developed in Mahāyāna Buddhism around the second
century AD. During this time, Vajracchedikā-Prajñāpāramitā sutra mentioned bodhicitta such
as seeing the emptiness (sūnyatā) of all things. According to Mahāyāna doctrine, all sentient
beings are intrinsically empty (sūnyatā) but form a vast link of existence. This means that all
sentient beings be enlightened to each other. It is not only expressed by the compassion but
each individual cannot be separated.
2.5.2. The Cultivation of Bodhicitta
According to Buddhist literature, bodhicitta is mentioned in very early Theravāda
Buddhist texts when the Dharma was recorded as having bodhicitta. It has grown widely in
Mahāyāna Buddhist texts because Mahāyāna Buddhism always upholds the Bodhisattva spirit.
A Bodhisattva is one who aspires and seeks a cultivated mind (awakened mind) to destroy the
suffering of others. He is engaged in the work of society, preferring to help others rather than
serving himself. This is considered the core idea that Mahāyāna Buddhism gives us.
Therefore, the ideal of the Bodhisattva always has a characteristic of engagement which is in
line with psychology and the inspiration for philosophical thought.
According to Shāntideva,43 practising bodhicitta requires a practitioner to practice
mindfulness of the body, speech, and mind to develop concentration and tranquility and not be
attached to any phenomenon or subject. They also practice the four noble truths (Catvāri-
āryasatyāni) and The Eightfold Path, which is divided into three groups of practice: morality,
concentration, and wisdom. Wisdom is the foundation for developing bodhicitta, so is
compassion. The Vimalakīrti Nirdesa Sūtra says: “Compassion without wisdom, and wisdom
without compassion, are the Bodhisattva’s bondage. Wisdom together with compassion is the
bodhisattva’s liberation.”44 In addition, applying and arousing bodhicitta most effectively

42
Ibid. p.24.
43
Shantideva was a philosopher and Indian Buddhist monk.
44
See Edelglass. W.(2015)," Cultivating Bodhicitta ". Barre Center for Buddhist Studies.
28
requires a practitioner to contemplate and practice the four immeasurables and six pāramitās,
etc. This is also one of the important and significant doctrines of the Bodhisattva ideal in
Mahāyāna Buddhist thought.
According to the Tibetan Buddhist tradition, there are two main practises which point
to the development of bodhicitta: absolute bodhicitta and relative bodhicitta.
“Relative bodhicitta is based on the understanding of cause and effect and karma. Absolute
bodhicitta is based on seeing the nature of afflictive emotions. When you see their nature is
emptiness that is absolute bodhicitta. Then, you are beyond these concepts. Cause, effect, and
karma do not affect absolute bodhicitta because absolute bodhicitta is beyond concept. But
until you have realized absolute bodhicitta, you must believe in cause, effect, and karma.
Until then, you should practice virtuous actions. The unity of absolute and relative bodhicitta
will happen when you understand emptiness as the nature of the mind. At this time, you will
develop great compassion for those who have not seen it. So at that point, relative and
absolute bodhicitta unite. When you practice absolute bodhicitta, you meditate on the nature
of your own mind. At this time, you will develop great compassion for those who have not
seen it. So at that point, relative and absolute bodhicitta unite.”45
The two aspects of Bodhicitta are: Compassion and Wisdom. Compassion has the
wish: “I want to liberate all sentient beings, including myself, from all sufferings, problems,
and grief.”46 Wisdom is not just the common intellect but an experiential understanding
which means that a kind of wisdom seeing things clearly as what is nature, what things are,
what it is, and what you are, etc. Wisdom also has an aspect: “It is possible that I can liberate
all my problems and sufferings because they are my experience. My suffering is my
experience. So when I experience something it is my experience, it is my way, it is my
reaction. If I can transform my reaction, then I can transform my experience too.”47
In Mahāyāna Buddhist thought, the practice of bodhicitta by a Bodhisattva unites
emptiness and compassion to help not fall into two states of extremes and remain on the
middle path. At first, the Bodhisattva practices meditative concentration to attain the noble
wisdom which becomes beneficial to others. The bodhicitta then arises in the most right way.
There are two main schools of the practice of vows of bodhicitta: the Nagarjuna School
through profound wisdom, and the Asanga School through vast conduct. The practice of
45
Eighth Garchen Rinpoche Konchog Gyaltsen.(2013). Quotes From The Precious One. Drikung Dharma Surya
Center.p.76.
46
Venerable Ringu Tulku. (1999), “ Bodhicitta ”. Maria Hundorf- Kaiser Armbrustr.4. Hamburg, Germany. p.175.
47
Ibid. p.176.
29
bodhicitta is divided into three parts. First, training bodhicitta through the four immeasurables:
loving-kindness, compassion, empathetic joy, and equanimity. Second, arising of bodhicitta;
this is a practice in arousing bodhicitta and taking vows. Third, training on what to practice
and what to avoid.
In summary, Shakyamuni taught eighty-four thousand different teachings, however, the basis
of all those teachings was the mind of awakening or bodhicitta. Bodhicitta is the cause and the
way to create our happiness. It is manifested by love, compassion, and aspiration to reach
awakening. In addition, the awakened mind, known as a compassionate mind, should be the
source of the engaged practice to advance towards Buddhahood and help others convert from
suffering to happiness.
2.5.3. The Benefit of the Bodhicitta
As mentioned above, bodhicitta is defined as the enlightenment of the mind (Bodhi:
enlightenment; Citta: mind). This mind leads toward the perfect enlightenment with the aim of
benefiting others. Bodhicitta is the way to arouse the awakened mind, giving rise to reaching
perfect Buddhahood and giving benefit to others. In addition, the Bodhicitta or awakening
mind (Citta) plays an important role in compassionate mental orientation because this mind is
a source of engaged practice to reach Buddhahood and help others to do the same way.
Bodhicitta has given birth to many Buddhas and the Bodhisattvas in the past, present, and
future. The Shakyamuni Buddha, in the beginning, was also a normal being. Having arisen to
Bodhicitta, the Buddha then accumulated merit in countless lifetimes and eventually achieved
full enlightenment. Merit is having love and compassion for all beings including animals.
Cultivating and practising virtue with compassion for all such sentient beings is called merit
and conversely, there will be no merit. Having merit happens when we love others with
genuine compassion. Loving others means we have compassion. Love is sympathy and
wanting to share our merit with others. Seeing others suffering means that our mind also
suffers. Thus bodhicitta arises in our mind. The main reason that beings are always suffering
is because they still have the attachment. The mind is also attached to name (nāma) and form
(rūpa). The cause of nāma-rūpa is defilement (Kilesa), especially ignorance (Avidyā) and
craving (Trsnā), which is considered the cause of all suffering. Ignorance is present because
we do not recognize the five aggregates (Skandhas)48 as misery, but think they are a joy. This
is a wrong perception. Thus, the only thing that eradicates ego is love and compassion

48
The five aggregates (Skandhas): form or matter(rūpa); Sensation or feeling (Vedanā); Perception(Samjñā);
Mental formations (samskāra); and Consciousness(Vijñāna).
30
(Karuṇā). If love and compassion are present in their minds, their negative karma, bad deeds,
and suffering will disappear and not exist. Bodhicitta is like a metaphysical power capable of
purifying the mind, transforming negative karma, and eliminating all suffering of sentient
beings.
The benefits of bodhicitta are extensively mentioned in the texts and the commentaries
of the Mahāyāna tradition by Shantideva.49 These benefits are:
1) Taking advantage of all opportunities to attain what can be accomplished by a sentient
being to connect and be free;
2) Having wisdom like the Buddha's insight which can dispel all dark nights;
3) The conquest of all great evils in society and thoughts by the complete awakening- mind;
4) Buddha has practiced bodhicitta over the ages and it can help countless beings to attain
ultimate happiness;
5) Wishing to extinguish any afflictions, dispel all the pain of beings, and undergo much
happiness. We should not abandon that awakened mind to get wish-fulfillment;
6) Bodhicitta or awakened-mind gives a special name and meaning like princes or princesses
of the Tathāgata and it will be respected by gods and humankind;
7) Those who practice awakened-mind will transform from the inferior to the supreme of a
Buddha;
8) Bodhicitta is very valuable because the Buddha has asserted his immeasurable wisdom so
this precious mindfulness should be grasped:
9) Just like a banana tree will bear fruit once and die, so is good deeds too. However, the tree
of bodhicitta (awakened-mind) brings about fruit not only in this world and hereafter. It means
that bodhicitta is increasing;
10) The power of bodhicitta can protect us from fear; and
11) Bodhicitta is capable of destroying great deeds easily.
On the path of the Bodhisattva practice, bodhicitta plays an integral role in accumulating merit
and helping others to become enlightened. Negative emotions and bad actions are all
eliminated at the root. Every action of our body, speech, and mind becomes causes that can be
good or bad. Practitioners that practice bodhicitta will be blessed by the Buddhas and
Bodhisattvas, beloved by everyone, reborn in the higher realms and peaceful. Therefore, all
peace and happiness arise from bodhicitta. Buddhas are born from Bodhisattvas but

49
Brahmapundit, P., & Harvey, P. (2017). Common Buddhist text: Guidance and insight from the Buddha. Phra
Nakhon Si Ayutthaya Mahachulalongkornrajavidyalaya University Press. p.298-299.
31
Bodhisattvas are born of bodhicitta. It means all the accomplishments and happiness of beings
in this universe originate from the mind (Citta). The world is always at war, conflict, sexism,
racism, etc. because we lack sympathy and do not know how to love each other. So it is said
that the mind is the birthplace of sins and the mind is the birthplace of great beings. A person's
morality depends on the mind. So when the mind is enlightened, the world will be peaceful
and happy.
Shantideva describes in Bodhisattva charyavatara the benefits of bodhicitta:50
“1) Previously accumulated negative karma will be purified;
2) One will take rebirth in the higher realms;
3) One will be called ‘Child of the Conquerors’;
4) One will become worthy of being an object of worship for celestial beings; and
5) One will eventually attain full enlightenment.”
Shantideva's Bodhisattva charyavatara:
“It is like the supreme gold-making elixir,
For it transforms the unclean body we have taken
Into the priceless jewel of a Buddha's body.
Therefore firmly seize this Mind of Enlightenment and:
The moment a Mind of Enlightenment arises
In (the continuum of) those fettered and weak in the jail ofSaṃsāra,
They will be named ‘Child of the Conquerors’,
And will become an object of worship for human and celestial beings of the world.”
2.5.4. Types of bodhicitta (awakened-mind)
In Buddhist philosophical thought, bodhicitta is divided into two types: the awakening-
mind of aspiration, and the awakening-mind of engagement. Firstly, the awakening-mind of
aspiration is a mind on the way to accumulating merit and that person has not yet achieved the
bodhisattva vow. At this stage, bodhicitta has not yet directly connected with any function in
the practice of the six perfections which a Bodhisattva should be practising such as generosity,
etc. Bodhicitta aspiration is the mind of enlightenment for the benefit of all beings. This mind
is completely different from the awakening-mind of engagement. According to Shantideva,
the awakening-mind of aspiration is described as follows: “The awakening-mind of

50
Kelsang Wangmo.(2016). The Introductory Verse of the ornament for Clear Realization and Bodhicitta.
Tushita. p.52.
32
aspiration, while in saṃsāra, is very fruitful, but it does not yield continuous karmic benefit as
the mind of engagement does.”51
There are two types of the awakening-mind of aspiration: that which is associated with
the function of practice with the six perfections, and that which is not yet associated with the
function of practice with any six perfections. The awakening-mind of aspiration is created
before joining the bodhicitta. The practitioner who practices the Bodhisattva must cultivate
bodhicitta and thus go on the path of accumulating merit before he attains the Bodhisattva
vow. In general, the nature of this state of mind desires to pursue the Bodhisattva path,
overcome all affliction and negative emotions to enlightenment, and help all beings attain to
the complete Buddhahood.
Secondly, the bodhicitta is the awakening-mind of engagement which is the mind
directly connected with the function of practicing the six perfections (pāramitās) such as
generosity, patience, and it is related to the bodhisattva's vow. In this stage, the bodhicitta is
an enlightened mind concomitant with the aspirations to help others to liberate suffering for
the benefit of all beings. Awakening of mind is fully aware and engages in practical activities.
A Bodhisattva also has to maintain the goal of helping all sentient beings transform from
suffering to happiness. While helping all sentient beings attain Buddhahood, the practitioner
still continues to practise the generosity of the Bodhisattva vow, maintain the moral discipline
to cultivate patience, develop meditation, and practise the six perfections (pāramitā). At this
time, the practitioner is truly on his way to conquer Buddhahood.
Finally, all forms of bodhicitta are directing compassion to sentient beings, leading
them to the ultimate wisdom, by freeing them from their own attachment. At this stage, the
awakening-mind of engagement also has two significant aspects: the mind of one who has
attained the vow of the Bodhisattva, and the practitioner is practising the six perfections
(pāramitā) to achieve a higher state.
In summary, both the awakening-mind of aspiration and the awakening-mind of engagement
are relative awakening-minds. This is the mind of the Bodhisattvas - a mind that is not selfish,
contains infinite love and only cares about others. The nature of this mind overcomes all the
treatment. Therefore, this mind is called relative bodhicitta. However, Buddhas and
bodhisattvas have not just perfected relative bodhicitta but have also perfected ultimate

51
Brahmapundit, P., & Harvey, P. (2017). Common Buddhist text: Guidance and insight from the Buddha.
Phra Nakhon Si Ayutthaya Mahachulalongkornrajavidyalaya University Press. p.299.
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bodhicitta when they realized that all phenomena are delusion, no self, etc. Bodhicitta hence is
the main factor for Bodhisattvas and for all those who want to conquer Buddhahood.

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