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The Four Great Bodhisattva Vows, a discussion
Cinorjer
Veteran
Next to the Noble Truths and the Precepts, perhaps the Bodhisattva Vows are the most widely known and recited among Mahayana schools of Buddhism. As usual, there are many slight variations in translation, but the good ones boil down to something like:
Beings are numberless, I vow to save them
Desires are inexhaustible, I vow to end them
Dharma gates are boundless, I vow to enter them
Buddha's way is unsurpassable, I vow to become it.
Now, I consider these vows to be widely misunderstood, even among some educated Buddhists. For that reason, I think Buddhists should take the normal Lay Precepts and wait until their practice has reached a certain stage before contemplating taking these. A Bodhisattva is someone commonly described as a person who delays their own enlightenment until everyone else is enlightened, but that's a remarkably useless and misleading description. A better one is, a Bodhisattva is someone who takes a conscious vow to "Attain Buddhahood for the benefit of all sentient beings."
But, I'm interested in hearing what you folks have to say about the vows, your objections and understandings. To get it started, I'll even take the first one and thow out a question. I have vowed to same numberless beings. Does that mean I have to try and convert all the millions of Muslims in the world to Buddhism? Is this vow impossible, or outdated? Why would I vow to do something I know that I can't do? What was I thinking?
Beings are numberless, I vow to save them
Desires are inexhaustible, I vow to end them
Dharma gates are boundless, I vow to enter them
Buddha's way is unsurpassable, I vow to become it.
Now, I consider these vows to be widely misunderstood, even among some educated Buddhists. For that reason, I think Buddhists should take the normal Lay Precepts and wait until their practice has reached a certain stage before contemplating taking these. A Bodhisattva is someone commonly described as a person who delays their own enlightenment until everyone else is enlightened, but that's a remarkably useless and misleading description. A better one is, a Bodhisattva is someone who takes a conscious vow to "Attain Buddhahood for the benefit of all sentient beings."
But, I'm interested in hearing what you folks have to say about the vows, your objections and understandings. To get it started, I'll even take the first one and thow out a question. I have vowed to same numberless beings. Does that mean I have to try and convert all the millions of Muslims in the world to Buddhism? Is this vow impossible, or outdated? Why would I vow to do something I know that I can't do? What was I thinking?
0
Comments
Um...no, I have vowed to save numberless beings. How would I "same" someone? Go around saying, "Same to you!"
Come to think of it...
"Of two people who practice the Dhamma in line with the Dhamma, having a sense of Dhamma, having a sense of meaning — one who practices for both his own benefit and that of others, and one who practices for his own benefit but not that of others — the one who practices for his own benefit but not that of others is to be criticized for that reason, the one who practices for both his own benefit and that of others is, for that reason, to be praised."
— AN 7.64
*smile*
Important is the right intention:
"And what is right resolve? Being resolved on renunciation, on freedom from ill-will, on harmlessness: This is called right resolve."
— SN 45.8
To be able to help others one time and not a subtile "I vow to suffer endless lifes for others" does not help a single man.
So its good to make the cabin boy work fist and later as a good sailor maybe one takes to vow to resist till the last is safe.
Step by step!
*smile*
It never was a big deal. It was one of the chants we’d do.
They say that I commit myself to the best intention I can imagine.
They’re not saying I have to convert people. Liberation is something different.
Come to think of it; I would probably like to disconvert all people of their conviction.
It does not say I delay my own enlightenment.
Enlightened life matches well with taking these vows.
"And how is one made pure in three ways by mental action? There is the case where a certain person is not covetous. He does not covet the belongings of others, thinking, 'O, that what belongs to others would be mine!' He bears no ill will and is not corrupt in the resolves of his heart. [He thinks,] 'May these beings be free from animosity, free from oppression, free from trouble, and may they look after themselves with ease!' He has right view and is not warped in the way he sees things: 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are priests & contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is how one is made pure in three ways by mental action."
— AN 10.176
OR
Perhaps it mean to directly realize the illusory nature of suffering to begin with. Similar to how a child is afraid of the monster in the closet. they suffer because of the monster in the closet but at the same time it's not real because the monster isn't real. You know the child will be fine regardless of what the child thinks. The child is already saved from the monster because the monster isn't really there.
"And how is one made impure in three ways by mental action? There is the case where a certain person is covetous. He covets the belongings of others, thinking, 'O, that what belongs to others would be mine!' He bears ill will, corrupt in the resolves of his heart: 'May these beings be killed or cut apart or crushed or destroyed, or may they not exist at all!' He has wrong view, is warped in the way he sees things: 'There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no priests or contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is how one is made impure in three ways by mental action.
The Bodhisattvas bless Muslims as well as Buddhists as well as all other sentient beings and understand that the truths of the universe are the truths of the universe and are not a matter of "belief" nor conversion to any belief system.
If anyone ever pulls a loaded gun on you in this world, I highly recommend blessing and looking your assailant in the eyes and reciting the Bodhisattva vows.
Been there. Done that. He missed.
Also, it's a statement of fact. We all start out drowning in a sea of suffering and while, yes, self rescue is "selfish", we all have to start from where we are. But, eventually, we begin to see with a clear enough mind and develop enough compassion to understand it's not about ourselves anymore. We can't shut our eyes and stop our ears from the suffering of the world, even though we have no idea how to help. Not yet.
And third, the beginning of each vow is how the world appears to us, not a statement of reality. Sentient beings appear beyond numbering, and it seems impossible to help everyone. Well, we'll never know until we try, with all our effort. After all, my own suffering seemed endless and Dharma seemed completely incomprehensible when I started, but I took the chance and threw myself into my practice with all my effort. And discovered the Noble Truths and practice and teachings really could transform my life.
So who knows?
So when I am sipping my tea, it is for the world to to sip tea through me. When I meditate, humankind is meditating through me. As I reach out to others and try to help their growth, it is for the sake of all beings unsticking from samsara. This body might die before all beings are free, but that is only like a leaf falling off a tree before it has reached its potential for growth. In the interim, I nourish what I can with what has been absorbed... in this body and the body of all sentient life.
This makes the endless and inexhaustible aspect of the vows less daunting, as it isn't prolonging "my" enlightenment, rather is an acceptance that our collective growth is the purpose. Also, seeing as this body is the area where my influence is greatest, it is a great vehicle for that growth... so drink the tea, butt on cushion, kind thoughts, helpful attitude... all are part of the development of liberating sentient life.
I suppose that one can rationalize the idea into a wish or a thought that is altruistic in nature. One can also do their best to try and be compassionate and humanistic to people to the extent that one's mind allows. But the principle itself is also a very complex matter of Buddhist philosophy. As a Nichiren Buddhist (Mahayana) I also have given some thought to this matter and Nichiren, through his writings actually offers great insight and understanding of the actual matter itself. Just to cut to the chase, the principle of the four great vows of the Bodhisattva, when seen from the standpoint of the philosophy of the Lotus Sutra is the actual practice of the Buddha throughout eternity as he makes his appearance in the saha world lifetime after lifetime leading all beings to Buddhahood. This is because, as many Buddhists know, in the Lotus Sutra the Buddha disavows the practice of entering parinirvana and says that the saha world and the world of nirvana are actually not two separate realms.
Let me explain a little.
Since the Lotus Sutra itself is taught from the standpoint from inside the "Buddha's own mind", ie, where the portal to the Buddha wisdom (oneness of duality and non-duality) has been fully opened up and equally shared between the Buddha and his disciples, the views and insights that are shared are "mystic and profound". In other words much like the Flower Garland Sutra the principles and events that are described have mind blowing time frames. This is all in keeping with the accepted belief that the Buddha's mental power is able to perceive the chain of karma (causation) all the way into the infinite past, back and forth, within his own life and the lives of all people. (go figure)
So here's the point, in the 16th chapter of the Lotus Sutra the Buddha states,
“Thus, since I attained buddhahood, an extremely long period of time has passed. My life span is an immeasurable number of asamkhya kalpas, and during that time I have constantly abided here without ever entering extinction. Good men, originally I practiced the bodhisattva way, and the life span that I acquired then has yet to come to an end but will last twice the number of years that have already passed. Now, however, although in fact I do not actually enter extinction, I announce that I am going to adopt the course of extinction. This is an expedient means that the thus come one uses to teach and convert living beings.
So in this phrase the Buddha is saying that long ago he acquired the body of a Buddha but this does not mean that he discarded the body of a Bodhisattva or a being subject to the law of birth and death. The deep meaning behind this point is that common mortals can awaken to the wisdom of the infinite past and eternity of life itself while remaining common mortals. This also means that once you embrace the wisdom of the Lotus Sutra with faith, the awareness of the true principle of eternity or Lotus Sutra will well forth inside you. Within this state of awakening and awareness the four vows of the Bodhisattva become the very practice of Buddhism itself.
There are numerous passages within the Lotus Sutra where the principle of the four vows are addressed as reflecting the Buddha's own practice and the entire Lotus Sutra is dedicated to insuring that all Buddha's disciples adopt the same wisdom and purpose of practice.
In the 2nd chapter the Buddha states to Shariputra,
Shariputra, you should know
that at the start I took a vow,
hoping to make all persons
equal to me, without any distinction between us,
and what I long ago hoped for
has now been fulfilled.
I have converted all living beings
and caused them all to enter the buddha way.
Best
SadDharma
For example the countless beings we vow to save might be the various aspects of ourself. Or perhaps ourself reflected in others.
Who is still trying to save the world? . . . and yet . . .
the one person need saving, the one person most worthy of awakening . . . what about them . . . how can we save others if we can not save ourself?
What do we do when we are saved? Well . . . first things first? Or is one part of the other?
It reminds me of the old story of a man condemned to hang by an angry King, who shouts to the King as the noose is about to be placed around his neck that if the execution can be delayed, he'll perform a miracle and teach the royal horse how to talk. The King agrees, and every day after that the man spends talking to the horse, trying to get it to repeat his words.
The royal stableboy one day asks the man why he vowed to do such an impossible thing. Didn't he realize that one day the King would get tired of waiting for the miracle?
The man replies, "Well, who knows what today will bring? Perhaps the King will die. Perhaps I will die. Or maybe the horse will learn how to talk."
But perhaps that is the point:
In an imperfect world,
who can truly achieve such a thing.
Only the one
who puts their neck on the line
and vows:
I am 'this' and 'that'
and know 'this' and 'that'
and 'that' is 'this'
and 'this' is 'that'
the rest is just data
I am bodhisattva
Mettha
My 2 cents...which is actually only 1.8 American cents!
A vow is a statement of intent. It is only as effective as you make it.
If your focus remains foremost on manifesting them, then no vow is necessary.
If you think that making such a statement of commitment in front of your teacher or peers will help you better keep it, then why not. A Bodhisattva is not a perfect being, but just the one who tries to practice selflessness over selfishness.
Correct, she or he would be buddha.
Beings are numberless, I vow to save them
As I read the Diamond Sutra... it seems to say that if you still think there ARE numberless beings, then you are probably not a Bodhisattva.
They are both teachings. Neither one of them are realization.
Can you read the Diamond sutra and become enlightened? Seems unlikely.
You still have to go through the motions.
Or you can take vows and live as a Bodhisattva. Bent on awakening with an impossible goal in mind. Saving countless empty, ephemeral beings.
Somehow the Bodhisattva ideal seems like a more realistic approach. More focused.
You might find there are Muslims you understand and can work with
http://www.sacred-texts.com/isl/moi/moi.htm
You might find Christians have some good ideas
http://www.thegoodretreatguide.com/retreats/ladywell-retreat-and-spirituality-centre
Jains have some cool dharma
http://en.wikipedia.org/wiki/Ahimsa
. . . and we have barely begun . . .
That should keep you going for a Boddhisattvah eon or two . . .
( ¬‿¬)
They are both teachings. Neither one of them are realization.
Can you read the Diamond sutra and become enlightened? Seems unlikely.
You still have to go through the motions.
Or you can take vows and live as a Bodhisattva. Bent on awakening with an impossible goal in mind. Saving countless empty, ephemeral beings.
Somehow the Bodhisattva ideal seems like a more realistic approach. More focused.
The Diamond cuts through the illusion of separation. It is both a teaching and a realisation. (There is the teaching, the practice and finally the realisation). The Bodhisattva ideal is impossible to achieve since from the time immemorial ie. eons samsara has being there. So, do not think that is the case that one can save all others.
Someone who claims the 'I will lead all sentient beings to Nirvana.' is not realised imho.
That is the exact realization you have upon becoming a real bodhisattva (not just a vow)
They are both teachings. Neither one of them are realization.
Can you read the Diamond sutra and become enlightened? Seems unlikely.
You still have to go through the motions.
Or you can take vows and live as a Bodhisattva. Bent on awakening with an impossible goal in mind. Saving countless empty, ephemeral beings.
Somehow the Bodhisattva ideal seems like a more realistic approach. More focused.
The Diamond cuts through the illusion of separation. It is both a teaching and a realisation. (There is the teaching, the practice and finally the realisation). The Bodhisattva ideal is impossible to achieve since from the time immemorial ie. eons samsara has being there. So, do not think that is the case that one can save all others.
Someone who claims the 'I will lead all sentient beings to Nirvana.' is not realised imho.
What about someone who says "I have realized the diamond sutra".
Once the illusion of separation is cut through, what to do about the illusion of oneness?
That is what the Bodhisattva vow is about.
You're the only person who will know if you're ready to take Bodhisattva vows, but you are approaching it in good way by talking to to your Sangha leader and teacher about it.
I waited about 6 years after taking Refuge Vows before taking Bodhisattva Vows. In that time I took a course of study that included Hinayana and Mahayana teachings. I had also taken up Kriya Yoga and was doing a regular tsok practice. I also took up an independant study of the institution of the Vows, what they are, what they include and what they mean to to the avowed and all sentient beings. I knew I probably couldn't keep the vows in this lifetime, but I also knew that the scope of the vows transcend a single lifetime. I knew that in taking these vows I was in it for the long haul, that my taking vows would be either the beginning of a path for the sake of all sentient beings or another step along that path begun long ago.
When the time came, like you, I had some doubts but working with my teachers helped immeasurably. In the end, it was a truly joyous occaision!
Can you read the Diamond sutra and become enlightened? Seems unlikely.
You still have to go through the motions.
Or you can take vows and live as a Bodhisattva. Bent on awakening with an impossible goal in mind. Saving countless empty, ephemeral beings.
Somehow the Bodhisattva ideal seems like a more realistic approach. More focused.
The Diamond cuts through the illusion of separation. It is both a teaching and a realisation. (There is the teaching, the practice and finally the realisation). The Bodhisattva ideal is impossible to achieve since from the time immemorial ie. eons samsara has being there. So, do not think that is the case that one can save all others.
Someone who claims the 'I will lead all sentient beings to Nirvana.' is not realised imho.
What about someone who says "I have realized the diamond sutra".
Once the illusion of separation is cut through, what to do about the illusion of oneness?
That is what the Bodhisattva vow is about.
What is this illusion of oneness?
Someone who claims the 'I will lead all sentient beings to Nirvana.' is not realised imho.
What about someone who says "I have realized the diamond sutra".
Once the illusion of separation is cut through, what to do about the illusion of oneness?
That is what the Bodhisattva vow is about.
What is this illusion of oneness?
Look around you. Do you see other beings? Who is it that is studying the Diamond sutra?
Shariputra, form does not differ from emptiness;
emptiness does not differ from form.
Form itself is emptiness; emptiness itself is form.
So too are feeling, cognition, formation, and consciousness.
Your ultimate truth is inseparable from the relative.
"Why? In truth there is not one single being for the Buddha to lead to Enlightenment. If the Buddha were to think there was, he would be caught in the idea of a self, a person, a living being, or a universal self. Subhuti, what the Buddha calls a self essentially has no self in the way that ordinary persons think there is a self. Subhuti, the Buddha does not regard anyone as an ordinary person. That is why he can speak of them as ordinary persons."
Which is what the diamond sutra says. The Buddha denies both a self and a universal self.
The individual self is empty of inherent existence. How can a unity of empty selfs be not-empty or existent?
Yet beings appear. So the Buddha has taught them.
A bodhisattva will save beings in the same way.
Working with form, because that's what is and all there is, while realizing that it's empty.
Someone who claims the 'I will lead all sentient beings to Nirvana.' is not realised imho.
What about someone who says "I have realized the diamond sutra".
Once the illusion of separation is cut through, what to do about the illusion of oneness?
That is what the Bodhisattva vow is about.
What is this illusion of oneness?
Not one, but not two either.
We are not all the same, but neither are we different from each other.
That is the non-duality of the Diamond Sutra. It's so deep and profound that it's incredibly simple.
Not one, but not two either.
Chew on that for a while.
Being raised in a Pentacostal church, I immediately recognized the Bodhisattva vows as being in the form of a Call and Response. Each vow has two parts, the Call or challenge ("Beings are numberless") followed by your Response ("I vow to save them all"). The most effective way of taking the vows would be and might have been for your Roshi or Teacher to challenge you with the first part of each vow. If you can sincerely look him or her in the eye and from the depths of your being, throw that challenge back in their face with your self-sacrificial vow, then you comprehend the power of the vow.
So in an informal meeting, I asked Rev Young to give me my vows in that format.
Him: "Sentient beings are beyond numbering."
Me: "I vow to save them."
The emotion behind it has to be there. So you tell me beings are numberless and nobody can save even one of them, leave alone all of them? I don't care. I vow to save each and every one of you, anyway. I vow to save every damn person on this world. I don't care if there are billions of you. I don't care if you or my own common sense tells me it's impossible. Nobody gets left behind, not on my watch and not while I can still act. Maybe all I can do right now is try to make the world a little better place by being a little better person. I do what I can.
So everything and everyone tells me I can't do it. So what? As long as I don't give up, I haven't failed - I just haven't succeeded yet. And no, I don't think I'm anything special. I didn't vow to do it alone or even get it done in this lifetime. Even Buddha didn't save everyone, did he? But he created the Sangha, and we're continuing the mission.
So if I tell you, "What do you think you're doing? Desires are inexhaustible. You can't eliminate the desires in your mind. Even the desire to be enlightened is just another desire." then can you look me in the eye and say, "Maybe. I'm going to do it, anyway. Just watch me."
Then you're ready to take the Bodhisattva vows. Good luck.
And yet -