This book brings together six essays on the origin and history of the bodhisattva ideal and the emergence of the Mahāyana. The essays approach the subject from different perspectives—from scholarly examinations of the terms in the Nikayas and Agamas to the relationship of the bodhisattva ideal and the arahant ideal within the broader context of the social environment in which Mahayana formed and further developments that lead to the formulation of the fully fledged bodhisattva path. As such, the collection provides a good overview for a wider Buddhist readership of the history of changes that eventually led to the emergence of the Mahayana. “Arahants, Buddhas and Bodhisattvas”, by Bhikkhu Bodhi“The Bodhisattva Ideal in Theravāda Theory and Practice”, by Jeffrey Samuels“Bodhi and Arahattaphala From Early Buddhism to Early Mahāyāna”, by Karel Werner“Vaidalya, Mahāyāna, and Bodhisatva in India: An Essay Towards Historical Understanding”, by Peter Skilling“The Evolution of the Bodhisattva concept in Early Buddhist Canonical Literature”, by Bhikkhu Anālayo“Orality, writing and authority in South Asian Buddhism: Visionary Literature and the Struggle for Legitimacy in the Mahāyāna”, by David McMahan
In this book, Bhikkhu Anālayo investigates the genesis of the bodhisattva ideal, one of the most important concepts in the history of Buddhist thought. He brings together material from the corpus of the early discourses preserved mainly in Pāli and Chinese that appear to have influenced the arising of the bodhisattva ideal. Anālayo convincingly shows that the early sources do not present compassionate concern for others as a motivating force for the Buddha's quest for awakening. He further offers an analysis of the only reference to Maitreya in the Pāli canon, showing that this reference is most likely a later addition. In sum, Bhikkhu Anālayo is able to delineate a gradual genesis of central aspects of the bodhisattva ideal by documenting (1) an evolution in the bodhisattva concept reflected in the early discourses, (2) the emergence of the notion of a vow to pursue the path to buddhahood, and (3) the possible background for the idea of a prediction an aspirant to buddhahood receives from a former buddha.
Faces of Compassion introduces us to enlightened beings, the bodhisattvas of Buddhist lore. They're not otherworldly gods with superhuman qualities but shining examples of our own highest potential. Archetypes of wisdom and compassion, the bodhisattvas of Buddhism are powerful and compelling images of awakening. Scholar and Zen teacher Taigen Dan Leighton engagingly explores the imagery and lore of the seven most important of these archetypal figures, bringing them alive as psychological and spiritual wellsprings. Emphasizing the universality of spiritual ideas, Leighton finds aspects of bodhisattvas expressed in a variety of familiar modern personages - from Muhammad Ali to Mahatma Gandhi, from Bob Dylan to Henry Thoreau, and from Gertrude Stein to Mother Teresa. This edition contains a revised and expanded introduction that frames the book as a exciting and broad-scoped view of Mahayana Buddhism. It's updated throughout to make it of more use to scholars and a perfect companion to survey courses of world religions or a 200-level course on Buddhism.
Reading the verses slowly, while contemplating their meaning, has a profoundly liberating effect on the mind. The poem invokes special positive states of mind, moving us from suffering and conflict to happiness and peace, and gradually introduces us to the entire path to attaining the supreme inner peace of enlightenment, the real meaning of our human life.
The Inquiry of Ugra (Ugrapariprccha) is one of the most influential Mahayana sutras, preserved and transmitted in both India and China over many centuries and actively quoted in treatises on the bodhisattva path. It is, nevertheless, one of the most neglected texts in Western treatments of Buddhism. The Ugra appers to be one of the earliest bodhisattva scriptures to come down to us, and as such it offers a particularly valuable window on the process by which the bodhisattva path came to be seen as a distinct vocational alternative within certain Indian Buddhist communities. The Bodhisattva Path is a study and translation of the Ugra that will fundamentally alter previous perceptions of the way in which Mahayana was viewed and practiced by its earliest adherents. To achieve a better understanding of the universe of ideas, activities, and institutional structures within which early self-proclaimed bodhisattvas lived, the author first considers the Ugra as a literary document, employing new methodological tools to examine the genre to which it belong, the age of its extant versions, and their relationships to one another. She goes on to challenge the dominant notions that the Mahayana emerged as a reform of earlier Buddhism and offered lay people an easier option. On the contrary, the picture that emerges is of the early Mahayana as a more difficult and demanding vocation, initially limited to a small contingent of monastic males. Combining a detailed critical study and translation of an important Buddhist scripture with a sweeping re-examination of the relationship between the Buddha and the practitioners alike and other interested in the history of Indian Buddhism and the formation of Mahayana.
Virtuous Bodies breaks new ground in the field of Buddhist ethics by investigating the diverse roles bodies play in ethical development. Traditionally, Buddhists assumed a close connection between body and morality. Thus Buddhist literature contains descriptions of living beings that stink with sin, are disfigured by vices, or are perfumed and adorned with virtues. Taking an influential early medieval Indian Mah=ay=ana Buddhist text-'S=antideva's Compendium of Training ('Sik,s=asamuccaya)-as a case study, Susanne Mrozik demonstrates that Buddhists regarded ethical development as a process of physical and moral transformation. Mrozik chooses The Compendium of Training because it quotes from over one hundred Buddhist scriptures, allowing her to reveal a broader Buddhist interest in the ethical significance of bodies. The text is a training manual for bodhisattvas, especially monastic bodhisattvas. In it, bodies function as markers of, and conditions for, one's own ethical development. Most strikingly, bodies also function as instruments for the ethical development of others. When living beings come into contact with the virtuous bodies of bodhisattvas, they are transformed physically and morally for the better. Virtuous Bodies explores both the centrality of bodies to the bodhisattva ideal and the corporeal specificity of that ideal. Arguing that the bodhisattva ideal is an embodied ethical ideal, Mrozik poses an array of fascinating questions: What does virtue look like? What kinds of physical features constitute virtuous bodies? What kinds of bodies have virtuous effects on others? Drawing on a range of contemporary theorists, this book engages in a feminist hermeneutics of recovery and suspicion in order to explore the ethical resources Buddhism offers to scholars and religious practitioners interested in the embodied nature of ethical ideals.
Shantideva’s Bodhisattvacharyavatara (A Guide to the Bodhisattva’s Way of Life) holds a unique place in Mahayana Buddhism akin to that of the Dhammapada in Hinayana Buddhism and the Bhagavadgita in Hinduism. In combining those rare qualities of scholastic precision, spiritual depth and poetical beauty, its appeal extends to a wide audience of Buddhists and non-Buddhists alike. Composed in India during the 8th century of the Christian era, it has since been an inspiration to millions of people throughout the world. This present translation by Stephen Batchelor is based upon a 12th century Tibetan commentary as orally explained by Ven. Geshe Ngawang Dhargyey. The ninth chapter on wisdom has been expanded for this edition with relevant commentarial passages.
Bodhisattvas of the Forest delves into the socioreligious milieu of the authors, editors, and propagators of the Rastrapalapariprccha-sutra (Questions of Rastrapala), a Buddhist text circulating in India during the first half of the first millennium C.E. In this meticulously researched study, Daniel Boucher first reflects upon the problems that plague historians of Mahayana Buddhism, whose previous efforts to comprehend the tradition have often ignored the social dynamics that motivated some of the innovations of this new literature. Following that is a careful analysis of several motifs found in the Indian text and an examination of the value of the earliest Chinese translation for charting the sutra’s evolution. The first part of the study looks at the relationship between the bodily glorification of the Buddha and the ascetic career—spanning thousands of lifetimes—that produced it within the socioeconomic world of early medieval Buddhist monasticism. The authors of the Rastrapala sharply criticize their monastic contemporaries for rejecting the rigorous lifestyle of the first Buddhist communities, an ideal that, for the sutra’s authors, self-consciously imitates the disciplines and sacrifices of the Buddha’s own bodhisattva career, the very career that led to his acquisition of bodily perfection. Thus, Boucher reveals the ways in which the authors of the Rastrapala authors co-opted this topos concerning the bodily perfection of the Buddha from the Mainstream tradition to subvert their co-religionists whose behavior they regarded as representing a degenerate version of that tradition. In Part 2 Boucher focuses on the third-century Chinese translation of the sutra attributed to Dharmaraksa and traces the changes in the translation to the late tenth century. The significance of this translation, Boucher explains, is to be found in the ways it differs from all other witnesses. These differences, which are significant, almost certainly reveal an earlier shape of the sutra before later editors were inspired to alter dramatically the text’s tone and rhetoric. The early Chinese translations, though invaluable in revealing developments in the Indian milieu that led to changes in the text, present particular challenges to the interpreter. It takes an understanding of not only their abstruse idiom, but also the process by which they were rendered from an undetermined Indian language into a Chinese cultural uh_product. One of the signal contributions of this study is Boucher’s skill at identifying the traces left by the process and ability to uncover clues about the nature of the source text as well as the world of the principal recipients. Bodhisattvas of the Forest concludes with an annotated translation of the Rastrapalapariprccha-sutra based on a new reading of its earliest extant Sanskrit manuscript. The translation takes note of important variants in Chinese and Tibetan versions to correct the many corruptions of the Sanskrit manuscript.
