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Chapter 4 SPIRITUAL ASPECT OF SUNYATA In the previous chapters, we have seen that with the help of the concept of Sunyatd, Mahdydnists have tried to elaborate the nature and potentialities of human beings, nature of external world as well as the nature of the knowledge, of the individual. In these chapters, we have tried to show how knowledge of oneself as well as knowledge of the external world enables the individual to make himself free from suffering. However, making oneself free from suffering is not the only aim of Mahdydna, but it also attempts to make all human beings free from suffering. It is because of this, aim of Mahdydna Buddhism is to become Bodhisattva. Bodhisattva is a person, who has not only made himself free from suffering but he also has aims to make other human beings free from suffering. However, in order to become a Bodhisattva he has to pass many stages. At every stage, knowledge of Sunyatd is associated with him. This means knowledge of Sunyatd, not only 122 enables him to make himself free from suffering, but also helps him in his attempt of being Bodhisattva. In this chapter, we will analyse the nature of Sunyatd and its relation with individual’s being Bodhisattva in such a way that such analysis will bring out the spiritual aspect of Sunyatd. 4.1. BODHISATTVA: AIM OF MAHAYANA BUDDHIST- BODDHISATTVA AND COMMON MAN Bodhisattva is an ideal of Mahdydna Buddhism. Bodhisattva is a person who has attained the Nirvdna and who tries to make other human beings free from suffering.^®^ It is believed in Mahdydna that every human being has capacity to become Bodhisattva. But in order to become Bodhisattva, an individual has to take a lot of efforts and preparations. First, he wants to prepare his mind suitable for being Bodhisattva, which is called Bhumi, he has to develop his mind by passing ten stages and further he has to mould his personality by cultivating six kinds of perfections or virtues. This shows that being a Bodhisattva is a process and at every stage, an individual has to take many efforts. Bodhisattva has to realize doctrine of Sunyatd as in fact put into practice, because the realization of the Sunyatd is the essential in the Edward Conze, (trans.), The LS on Perfect Wisdom: With the Divisions o f the Abhi., California, 1975,p.42-3. 123 practice of the Boddhisattva path. It is because once he reaUzes that everythings is Sunya, his Trsnd destroys, he cannot have attachment and once attachment is removed, he becomes free from suffering. Therefore, an individual who wants to become Boddhisattva cultivates and practices Boddhicitta for the benefit of all sentient beings unto the end of self-realization. If he wishes to achieve absolute bliss on his own, then he has to comprehend thoroughly the doctrine of the Sunyatd. Traditionally, a Bodhisattva is anyone who, motivated by great compassion, has generated Boddhicitta, which has a spontaneous wish to attain Buddha-hood for the benefit of all human beings. It is not only his features surpass the common person, but Bodhisattva also helps and guides human beings to enlightenment, which a common man cannot do. This describes the excellent way. Nothing can obstruct it, and refers to the virtue of the Bodhisattva. Because, the perfect enlightenment of the Bodhisattva that is wondrous dharmas, and his insight knows no impediment in practice. This is the difference between Bodhisattva and common person. The common man makes imitation as a mode of learning, he gathers defilements in thought, word and action. Sometimes his actions are not mindfiil of the inherent evil in them. So he performs bad actions. The common man has to make his mind strong to become a 124 Bodhisattva, because weak mind of the common man that leads him to lust, greed murder. Hence, the common man remains a weak vessel. The common man unaware that all reality is a non-substantial phenomenon, develops attachments that create pain and which lead him to sorrow. Further, the common man lacks deeper understanding of the working of Sunyatd, which says that all of life is an illusion and reality, is a phenomena without inherent substance. Because, the common man dwells in pride ego and preJudice. He demands respect and is indiscipline in the attitude to others.^®'* The common man walks in defilement on paths that seem right and so they enter into defilement that make the attainment of Nirvana difficult for them. The Bodhisattva works to make his faculties sharp and clean but the common man is indolent, he lets his faculties lie idle and will follow the path of least resistance. It is said that, the Bodhicitta is wishes that are impossible to fulfill because it is only possible to lead others to enlightenment. Therefore, only Bodhicitta is actual Bodhicitta, although the Bodhisattva wishes for that which is impossible, his attitude is sublime and unmistaken. Some Bodhisattva has psychic abilities because they work to receive the six Pdramitds. The common man remains happy at a very low level of knowledge. The Bodhisattva Edward Conze, (trans.), The LS on Perfect Wisdom: With the Divisions o f the Abhi., pp.78-9. 125 is aware of the path he must walk on. The common man is generally lead by common practices, which may not been based on wisdom, so it can say that wisdom is important to all human beings. Bodhisattva starts out as a common person who cultivated and eventually achieved Buddha-hood. Why are we common man? Simply because we do not cultivate the Prajnd Dharma as well as do not realize everything of Sunyatd in no-essence. Our nature flows out and becomes emotion; our emotions flow out and become desire, because the returning of desire is one's own nature. For example, we give a little money to poor families, and feel that we have created great merit and virtue. This Bodhisattva offered his entire body and still do not say, this is true vigor, this is a true action offering, but he still felt it was not enough. This is really a case of “present as if not there; real as if unreal.” He had true merit and virtue, but acted as if he does not. He has already acQuired a tremendous amount of merit and virtue, but he still felt it is not very much. Hence, the Bodhisattva"s resolve is not like that of common people. If we offer a finger to the Buddha, we remember it our whole lives, thinking no one can compare to us, but Bodhisattva do not think like that. 126 4.1.1. Meaning of Bodhisattva Bodhisattva means perfect being or awareness-being who has either enlightened or is an enlightenment being.^°^ Bodhisattva is an individual who chooses not to attain Nirvana for himself and to leave the society but he remain in the society to help others for their enlightenment. Traditionally, a Bodhisattva is anyone who is motivated by great compassion, and has Bodhicitta}^^ 4.1.2. Knowledge of Sunyata: a Way for the Spiritual Development, i^iinyata and Self-realization Sunyata, in its highest sense is meant that in the attainment of inner self- realization of all things there is no trace of habit-energy generated by erroneous conceptions. So, one realizes the highest Sunyata by self- realization.^®^ Self-realization is an expression used in psychology, spirituality. The basic premise of self-realization is that there exists a real self, which has to be discovered by psychological or spiritual self-striving. Self-realization can be an immediate phenomenon depending on thought, but in all cases, it involves extensive preparation of mind and Conze, Edward, The Perfection o f Wisdom in Eight Thousand Lines and its Verse Summary, Grey Fox Press, 2001, p.89. Mall, Linnart, Studies in the Astasahasrika Pra. and Other Essays, pp.53-54. Suzuki, D.T., The LahtS, p.50-1. 127 emotions to recognize self-realization when it occurs. It is said that the personal entity, and the continuity of the skandha-samtati (personal aggregates without naihsvdbhdvya (self-nature), and anulpdda (unborn), the causal factors, the elements, and the Sunyatd are both existent and non-existent (bhdva-abhdvd). Truly, these are statements concerning existence like illusion without reality or substance, but one can trace it, in the latter Sutra with a more manifesting effect, which brings out the self-realization, and will reveal to us as a realm of Sunyatd. Perfect knowledge issues from Prajnd, or Aryajndna, or sometimes simply Jitdna, seeing into the Suchness of things. It perceives things, as they are, because going beyond the realm of being and non-being, which belongs to discrimination, the principle of dichotomization. This is called self-realization. It is said that Self- realization is an exalted state of inner attainment, which transcends all dualistic thinking and is the mind-system with its logic, reasoning, theorizing, and illustrations. The Buddhism denies the existence of a separate self, as explicated in the teaching of Sunyata, self-realization is a contradiction in the end aim for Buddhism. Though the Buddha teaching seem to 208 Suzuki, T>JY.,The LafikS, p.l5 128 teach the existence of a separate self, He point to the inherent possibility of attaining ultimate awakening, not to the existence of a separate self Self-realization is based on identity and oneness; there is nothing to be discriminated nor predicated concerning it. However, to enter into it the Bodhisattva must be free from all presupposition and attachments to things, ideas and selfriess.^®^ Therefore, realization itself is within the inner consciousness.
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