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. An inner experience has no connection with the lower mind-system. It shines out with its own clear light to reveal the error and foolishness of mind-constructed teachings.
When the earnest disciple and Bodhisattva is provided with these views that is open to his perfect attainment of self-realization all things are
Sunyatd, and to the full enjoinment of the fruits that arise there from.
Putting the practical side of Buddhist discipline first, when it is accomplished, the philosophical side follows by itself Hence, that is to say the world as seen in the light of self-realization is to be interpreted in terms of absolute idealism. Indeed, self-realization is concerned with the importance of practice, in terms of ethical development and the attainment of self-realization is radiate through Sunyatd light. When we refer to anything, it is to be distinguished from other things, which is also Sunyatd, so limiting it to that extent and to that degree. However,
Suzuki, D.T., The LahkS, p.62. 129 the supreme moment of self-realization is not subject to any form of limitation and discrimination.
Further, all things are unborn or Sunyatd, that all things are in their self-nature unborn belongs to the realm of self-realization, which is attained by Sunyatd, and does not belong essentially to the realm of discrimination cherished by ignorant and simple-minded. Even the nature of self-realization {svapratydtma-dharmatd) is said to be true only in the relative sense of existing interdependently, but Sunyatd of absolute, independent existence. These ideas that things are Sunyatd of
Svabhdva (self-substance), they are by nature Sunyatd, that the world is nothing but mind of self-realization, that in order to reach the ultimate end of Buddahood, one must overcome all the limitations of wrong ideas, and finally that the state of enlightenment must be realized within one’s self-realization. This is the common property of Mahdydna
Buddhism.
For the wise, it is the self-realization inwardly experienced through supreme wisdom or Sunyatd, and does not belong to domain of words, discrimination or intelligence; and, hence, discrimination does not expose the ultimate truth itself. These ideas are developed in a way peculiar in the Lankdvatdra Sutra, which lays emphasis on the importance of self-realization, without which the Buddhist life remains 130 a mere philosophical exercise. What the Zen tradition emphasizes is that enlightenment of the Buddha came not through intellectual reasoning, but rather through self-realization in Dharma practice and meditation. It is held that it is primarily through dharma practice and meditation that others may attain enlightenment and become Buddha as well. Therefore, views of self-realization^as the ultimate goal of a human being, to attain permanent happiness and complete independence and freedom from all worldly bondage. In this view, true happiness is the result of self-realization through Sunyatd.
4.1.3. Different Stages in the Attainment of Bodhisattva-hood
4.1.3.1. Bodhicitta
4.1.3.1.1. Nature of Bodhicitta
Bodhicitta is a word derived from the Sanskrit words bodhi and citta.
Bodhi means “awakening” or “enlightenment”. Citta derives from the
Sanskrit root “cit”, and means, “that which is conscious” i.e., mind or consciousness. The word Bodhicitta is translated as “awakening mind” or “mind of enlightenment”.^" Bodhicitta is the mind, which has compassion with every individual and constitutes its essential nature
Suzuki, D.T., The LahkS, p.58. Edward Irons, Encyclopedia o f Buddhism, p.50 131 only after having knowledge of Sunyatd,^^^ because such knowledge eradicates all defilements of the individual.
According to D.T. Suzuki, the Bodhicitta is not an idea, or a thought, it is an intense desire or aspiration, which causes an entire rearrangement or reconstruction of all experiences of life made by the
Buddhist.* 2 13 In this • view, • there are two levels in the development of
Bodhicitta: aspiration and actual application of Bodhicitta principles.
Firstly, a person with aspiration wants to attain enlightenment to help others. Secondly, by actual applications, one generates the practice of altruistic intention, and is joyftilly prepared to undertake the
Bodhisattva's path. The aspiration for Bodhicitta arises only when one truly understands the teachings of the Buddha in order to become
Bodhisattva and help others.
The openness and warmth of Bodhichitta is in fact true nature and condition. Even when ignorant mind feels far more basic needs than wisdom, even when we are feeling most conftised and hopeless.
Buddhist Yogi C. M. Chen, How to Develop the Bodhicitta, Stanza: 49, p.54, 61. ‘■"When one feels the pain o f sorrows. May my light become his right view; May his sorrows be transmuted, Into Dharma SHnyata newV' D.T. Suzuki, Essays in Zen Buddhism, p. 184 132
Bodhichitta like the open sky that is always there, is undiminished by the clouds that temporarily covers it.^*'*
4.1.3.1.2. Characteristics of Bodhicitta
The Bodhicitta is the first stage in the Bodhisattva’s life lived under devotional vows. In addition, Bodhicitta is the key that opens all the secret doors of Buddhism. Bodhicitta consist of two kinds:^*^
(1) Ultimate Bodhicitta has all pervasive Sunyatd endowed with
essential, clear, unmoving, compassion and is free from
bondage. Bodhicitta of ultimate enlightened is beyond this
world, free from all attachment. It has supreme purity, is
ultimately unmoving, and stainless as continuous as a lamp
sheltered from the hostile winds.
(2) Relative Bodhicitta, vows to liberate all sentient beings from
suffering through compassion. There is a distinction between
relative Bodhicitta, and absolute Bodhicitta: Relative
Bodhicitta refers to state of mind, in which the practitioner
works for the good of all beings considering them his own
Patrul Rinpoche, Words o f My Perfect Teacher, p.218, "The king's way, called 'arousing Bodhicitta with the great wish,' is the least courageous o f the three. The boatman's way, called ‘arousing Bodhicitta with sacred wisdom, ’ is more courageous. It is said that Lord Maitreya aroused Bodhicitta in this way. The shepherd's way, called 'the arousing o f bodhicitta beyond compare, ’ is the most courageous o f all. It is said to be the way Lord Manjusri aroused Bodhicitta. ” Gampopa, The Jewel Ornament o f Liberation, p. 150. 133
while absolute Bodhicitta refers to the wisdom of Sunyatd.
The knowledge of Sunyatd in Buddhist thought does not refer
to nothingness, but to freedom from attachments, and fixated
ideas about the world and its affairs.
This implies Sunyatd present in Bodhicitta as well as Bodhicitta contains knowledge of Sunyatd, and then also an individual who has the ability to keep a pure heart and mind open to suffering of others through practising Bodhicitta. Hence, Bodhicitta is supernatural mind of all dharmas where the all pervasive Sunyatd is endowed with essence of compassion, wisdom to free from bondage. From that, Bodhisattva practices compassion so that wisdom will present itself as ultimate
Nirvdna.
The Bodhicitta refers to the wisdom of S u n y a td The concept of Sunyatd in Buddhist thought does not refer to nothingness, but to freedom from attachments, and fixated ideas about the world and its affairs. So all understand Bodhicitta as wisdom achieved through progress on the Bodhisattva stages of cultivation through knowledge of
Sunyatd. The enlightened mind is one that holds a vision of the true nature of reality, of Sunyata. The aim of Bodhisattva is to arouse the
Buddhist Yogi C. M. Chen, How to Develop the Bodhicitta, p.5-6. Buddhist Yogi C. M. Chen, op.cit., p.3-4. 134
Bodhicitta, which is interpreted as absolute duty to the enlightenment for all beings.
4.1.3.1.3. Compassion is the Essence of Bodhicitta
The Bodhisattva vows to liberate all human beings from suffering through compassion, because compassion is essence of Bodhicitta, it is a state of bright mind, in which the practitioner works for the good of all beings.^** Further, Bodhicitta is also equated, in part, with compassion that our ability to feel the pain that we share with others.
Compassion is trained towards an entity projected through imagination to make it possible to fulfill the vow of the Bodhisattva?^^
Theoretically, the Bodhicitta is mind of compassion in every individual and constitutes its essential nature, only it is absent only in those cases that are enveloped in ignorance and egotism. This Bodhicitta when fully developed leads up to enlightenment. Bodhicitta is also wise, it is a state of enlightened knowledge, or the act of becoming enlightened. It is also a term for the state of enlightenment itself. The enlightened- mind is naturally imbued with compassion.
Indeed, some Bodhicitta practices emphasize on the super wisdom, while others emphasize the great compassion, but both aspects
Geshe Kelsang Gyatso, (ed.), The Bodhisattva Vow. A Practical Guide to Helping Others, Tharpa publications, 1995, p.l. Klaus k. Klostermaier, Buddhism a Short Introduction, p.45. 135 are present in all human beings as essential to enlightenment. It is said that, the Mahdydna tradition provides specific methods for the intentional cultivation of Bodhicitta?^^ This cultivation is considered most difficult practice on the path to complete awakening. Practitioners of this way make their primary goal to develop a compassionate mind.
From the above views, it is wonderful to consider that achieving enlightenment for the sake of human beings in a short time, is possible through the development of extreme great love and compassion.
However, the need for innumerable ascetic and infinite practices of long duration for the Bodhisattva discourages the aspirant who believes that, it is impossible, and then indirectly it disturbs the Bodhicitta motivation, and directly disturbs the progress towards Bodhicitta.
Hence, Bodhicitta means working towards all that bring happiness to human beings from suffering by mind of great compassion and No soul. The Bodhicitta has wishes that are impossible to fulfill because it is only possible to lead others to enlightenment.
4.1.3.1.4. The Importance of Bodhicitta
The Bodhicitta is not an idea, or a thought, it is an intense desire or aspiration for enlightenment in order to help all human beings in
220 Williams, Paul., Mahayana Buddhism, p.355. 136 suffering.^^* The Buddha said an authentic Bodhisattva requires two factors: first, the energy of Bodhicitta and second, the wisdom of non discrimination. From that, a Bodhisattva has moral duty to bring all the human beings to the other shore of bright knowledge that is innumerable, immeasurable and infinite where a number of liberated souls dwell.
Bodhisattva attempts to comprehend what the mind of all human beings desire and delight and understand that, human beings do not want sorrow. They do not realize that sorrows arise because of greed, hatred and stupidity. A heart empty of greed, hatred or stupidity will be without suffering. All Bodhisattvas possess Bodhicitta to understand the principles and reasons for circumstances, and practical methods are used to teach and transform them so that Bodhisattva can arise in
Bodhicitta?^^
Hence, Bodhicitta as light brought into a dark house dispels the darkness so ignorance that has prevailed there for hundreds of thousands of years is replaced by the light of knowledge. So the light of the Bodhicitta never gets extinguished, nor diminished, because the
Bodhicitta is lighted from the light of the original 0«a-lamp kept by all the Buddha of the past, the present, and the future. Passage through the
Dalai Lama, An Open Heart, Richard Gere et al., p. 23. Buddhist Yogi C. M. Chen, How to Develop the Bodhicitta, p.35-7. 137 grounds and paths begins with Bodhicitta and the wish to liberate all human beings. Aspiring Bodhicitta becomes engaging Bodhicitta upon actual duty to being a Bodhisattva, so the individuals who desire to become a Bodhisattva, being and then enters upon the paths.
The realization of the doctrine of the ^unyatd is the essential primary factor for the practice of the Bodhicitta. The most essential of which are the instructions on momentary nature of all phenomena, and the suffering nature of the realms of Samsdra. Bodhicitta directly reveals the door to perfect Buddha-hood with comprehension of the realm of reality, and the fundamental essence and function of the stages to a being Bodhisattva. Further, the compassion is the essence of
Bodhicitta that is bom fi*om the realization of Sunyatd. It says that compassion is by definition objectless, in the same way, as much as the great and boundless compassion arises out of the merging of awareness and the vision of Sunyatd. This principle can be a motivation to an individual to practice thoroughly on the BhUmi to Bodhisattva.
In Mahdydna Buddhism, one has to practice Bodhicitta. This, concept is developed in order to popularize the ideal of Bodhisattva, which was highly emphasized by the Mahdydna tradition by practice.
Any sort of newly developed concept, regarding Buddhism, is worth
see e.g. Chogyam Trungpa, Cutting Thoight Spiritual Materialism, pp. 197-99. 138 knowing. This can help any individual in enlarging his knowledge.
Hence, we can practice Bodhicitta on the Bhumi, which recognizes the transcendental spiritual power of the Bodhisattva in Sunyatd. The realization of the Bhumi is attained through the visionary experiences of
Samddhi, and all phenomena are Sunyatd of independent existence.
The Buddha intended his philosophy to be a practical one, aimed at the happiness of all humankind. While he outlined his methods, he did not expect anyone to accept this on faith, but rather to verify the ■ insights for themselves; his emphasis was always that clear vision and comprehension of the path leads to enlightenment. One has to cultivate and practice Boddhicitta for the benefit of all human beings to the end of Samsdra. If one wishes to achieve absolute bliss, then one has to comprehend thoroughly the doctrine of the Sunyatd.
4.1.3.2. Bhumi
4.1.3.2.1. The Nature of Bhumi
Bhumi literally means “earth, locality, situation, rank, stage.”
Completing the preparatory stages of wisdom that embryo of
Bodhisattva is reality Sunyatd of all things. Bhumi is also the ten stages of a Bodhisattva advances through the stages to become Buddha.^^'*
Bhumi is stages that an individual has to undergo that wishes to become
Edward Irons, op.cit., p.47. 139 a being called Bodhisattva in present day. This Bhumi can help one finally come to a realization that truth of Sunyatd is achieved by unimpeded practice while one to continues to live in practice Pdramitd by Bodhicatta, which can be conceived by a vivid mind that imbues the light of Sunyatd.
4.1.3.2.2. The Kinds of Bhumi
The ten stages {Bhumi) correspond directly to the Pdramitd, and provide a map in order to become a Bodhisattva on journey to Buddha- hood. Bodhisattva sets to work on each stage, and practice Dharma in
Sunyatd thought, the stages of Bodhisattva consists of:
(1) The first stage that Bodhisattva should be of resolute aims to
save as well as help all human beings. Bodhisattva has to
practice good dharmas with thorough Sunyatd of rational
mind.
(2) The second stage is the principle of morality of a Bodhisattva
who has to express compassion and experience joy while
training in Pdramitds for the perfection and being entirely in
Sunyatd of everything.
Edwawd Conze, LS on Perfect Wisdom, pp.163-165. 140
(3) At the third stage, Bodhisattva has to desire knowledge of
everything regarding being in Sunyatd of no-essence, by
dedication to wholesome roots to human being.
(4) At the fourth stage, Bodhisattva should practice Dharma such
as dwell in the forest, pleased with his work, not abandon the
austere penance of the ascetic practices, not renounce any
moral training.
(5) At the fifth state, Bodhisattva should avoid things such as
intimacy with householders, jealousy about the faithfiil, and
the noisy places, concerns about society, perverted view of
everything, tolerance of greed, hate, and delusion, etc...
(6) At the sixth stage, Bodhisattva i.e. giving, moral, should
ftilfill the six perfections, patient, effort, concentration, and
wisdom, these Pdramitds as Bodhisattva bring insight of
Prdjnd-Sunyatd.
(7) At the seventh stage, Dharmas of that Bodhisattva do not
allow him to seize on them, i.e. a self, a being, a living soul,
or to settle down in wrong views, with regard to morality live
as a recluse with, no contention about Sunyatd of all
Dharmas, no obstructions to Simyatd, etc.. .and vice versa. 141
(8) At the eighth stage, Bodhisattva should be fulfilled in Dharma
such as entrance into the thought of all beings, playing with
the super knowledge, the contemplation of Buddha-body as it
really is.
(9) At the ninth stage, Bodhisattva should fulfill all Dharmas by
the cognition of the speech of Gods, the descent into the
womb, leaving home, the practice of all virtuous qualities,
etc...
(10) At the tenth, stage is verily to be called a Bodhisattva or Great
being who attains Buddha-hood.
4.1.3.3. Paramita
4.1.3.3.1. The Meaning of Paramita
00/i _ Paramita is “perfection.” The term has been translated in Buddhist texts with two senses, first meaning “other shore,” indicating the means for the individual to leave the shore of life and reach the shore of
For the Pali terms, see, e.g., Rhys Davids & Stede, 1921-25, p. 454, entries iox'TaramV' and” retrieved 23 Mar 2010 and 30 Jun 2007, respectively. For the Sanskrit term, see, e.g., Apte (1957-59), p. Ill, entry for Paramita, retrieved 24 Mar 2010. While, technically, pdraml and Paramita are both Pali, the Pali literature makes far greater reference to Pdrami. Bodhi (2005) states: ""The word pdraml derives from parama, 'supreme, ’ and thus suggests the eminence o f the qualities which must be fulfilled by a Bodhisattva in the long course o f his spiritual development. But the cognate Pdramitd, the word preferred by the Mahaydna texts and also used by Pdli writers, is sometimes explained as pdram + ita, 'gone to the beyond,' thereby indicating the transcendental direction o f these qualities." (Velthuis convention lettering replaced with Pali diacritics.) 142
Nirvana', the second, “supreme.” one of six perfections {sat-pdramitd) was an original formulation of the Bodhisattva's form of practice.
These included donation, morality, forbearance, effort, concentration, and wisdom.^^^ Pdramitd as primary principle of Bodhisattva who realize perfection in Sunyatd of all things, through the practice of six
Pdramitds, one can cross over the sea of suffering {samsdra) to the shore of happiness and awakening {Nirvdna)\ when one grow out of ignorance and delusion that attain Enlightenment viz. one realize
Sunyatd, which is the essence of Pdramitd.
4.1.3.3.2. Paramita and Relation with Sunyata
Pdramitd is the basic awareness that helps human beings to overcome the ocean of Samsdra. Pdramitd is also Sunyatd thought. Pdramitd and
Sunyatd in the sutra that is the basic term that contains an infinite number of meanings. If state of mind can be attained by the
Prajndpdramitd, then one should rely on the ‘transcending awareness of Bodhisattva. Sunyatd corresponds to ultimate truth, or Pdramitd namely, the state of compassion and wisdom that can bring out beings, and Sunyatd signifies relating our everyday life in which Pdramitd-
Sunyatd is an actually established fact for entire existence.
227 Edward Irons, op.cit. p. 385. 143
The text indicates the practice of the Pdramitds with a thought associated with the knowledge of all modes as the basis for the skill in means, and the absence of depression and fear as its fhiit is the light of
Sunyatd?^^ The practice of the Pdramitd can also be achieved through the Bodhisattva’s vow, which is called the Bodhisattva's idea of no essence of Sunyatd. The comprehension and discernment Pdramitd leads to awareness of Sunyatd of the non-conceptual but equal content of ultimate wisdom. This state of equilibrium is reached by enlightenment.
The Pdramitd that cannot be separated from Sunyatd, their existence has an impact and are dependent on each other. From that, one can apply the doctrine of Sunyatd to the practice of daily life in order to attain Pdramitd-Sunyatd. This Pdramitd-Sunyatd is a profound idea, and it is not easy to achieve it without practice. Because, the
Sunyatd thought opens the mind of Pdramitd, when we recognize the nature of Sunyatd then Pdramitd will present itself immediately to the mind.
Hence, Pdramitd-Sunyatd is not being as distinguished from beings, nor is it a transcendent Truth distinguished from this world, nor is it nothingness distinguished from the something of ordinary life. It is
Edward conze, The LS on Perfect Wisdom, p. 15. 144
not to be found outside oneself, nor is it to be found inside oneself. The
practice of Pdramitd lays stress on the same entity of ^unyatd, for all
sentient beings. Hence, Bodhisattva practices the Pdramitd and unites
with the Sunyatd idea.
4.1.3.3.3. Kinds of P^amita
Each of the six Pdramitds is an enlightened quality of the heart, a
worthy virtue or attribute, the innate seed of perfect realization within
us. The Pdramitds are the very essence of one’s true nature, and of
absolute Sunyatd.
The six Pdramitds refer to the perfection and highest peak of
certain virtues, this virtue is cultivated as a way of purification, purifying karma and helping the aspirant to live an unobstructed life,
while reaching the goal of enlightenment. The six Pdramitds are Dana
(Giving), Srla (Precept observation), ksdnti (Patience), Virya
(Diligence), Dhyana (Meditative concentration), Prajnd (Wisdom).
a. The Perfection of giving (Dana Pdramitdf^^
This perfection places its emphasis on having an attitude of generosity.
It does not necessarily mean that Bodhisattva give away everything
they own, but rather that they develop an attitude that undermines
clinging to one's wealth, whether it be material or nonmaterial. The
Edward Conze, The LS, p. 128-131. Edward Conze, The LS, p. 138. 145
most important possession of a Bodhisattva needs to give away
generously is the teachings of the Dharma. This Paramitd is the
enlightened quality of generosity, charity, giving, and offering. The
essence of this Paramitd is unconditional love, a boundless openness of
heart and mind, a selfless generosity and giving which is completely
free from attachment and expectation. It consists of three aspects such
as:
Firstly, we practice generously offering love, compassion, time,
energy, and resources to serve the highest welfare of all beings. Giving is one of the essential previous steps of practice. Giving should always be unconditional and selfless or Sunyatd', completely free of any selfish
desire for gratitude, recognition, advantage, and reputation. The perfection of generosity is not accomplished simply by the action of
giving, or by the actual gift itself The practice of giving should be free
of discrimination regarding who is worthy and who is unworthy to
receive, and of rich-poor, relative-nonrelatives, etc. In this practice of
giving, one may offer time, energy, money, food, clothing, or gifts to
assist others. To cultivate the Pdramitd of generosity, it is wise to
contemplate the enormous benefits of this practice.
Secondly, the best of our ability, we may offer the priceless
treasure of dharma instruction, giving explanations on the Buddha's 146 teachings. This offering serves to free others from wrong perceptions that cause confusion, which lead to pain, and suffering.
Thirdly, we can offer fearless giving and protection by delivering living beings (insects, animals, and people) from harm, distress, and terror. In this way, we offer care and comfort, helping others to feel safe and peaceful. We do this selflessly, without counting the cost to ourselves. We practice the perfection of generosity in an especially powerful way when we embrace all living beings continually in the radiant love of one’s heart, and it is Sunyatd in thorough realization. b. The Perfection of Ethics (Sfla Pdramitdf^^
This is the true quality of virtuous and ethical behavior, morality, self- discipline, impeccability, personal integrity, honor, and harmlessness.
The essence of this Pdramitd is that through our love and compassion we do not harm others; we are virtuous and harmless in our thoughts, speech, and actions.
This perfection is important for the Bodhisattva to develop because it leads to better rebirths in which he can further development, and because not engaging in misdeeds results in a calm mind undisturbed by guilt, or eventually even the mental dispositions that lead to negative actions. This practice of ethical conduct is the very
231 Edward Conze, The Large sutra, p. 138-9. 147
foundation for progressing in any practice of meditation and for
attaining all higher realizations on the path. Our practice of generosity
must be supported by our practice of ethics; this ensures the lasting results of our generosity. We should perfect our conduct by eliminating harmful behavior and following the Bodhisattva precepts. Practicing the
perfection of ethics, we are free of negativity, we cause no harm to
others by our actions, our speech is kind and compassionate, and our thoughts are free of anger, malice, and wrong views, for ^unyatd do not
appear in any situations.
Therefore, ethical behavior is transformed into a free
demonstration of the Bodhisattva that effective understanding of
Sunyatd and his great compassion for all human beings.
c. The Perfection of Patience (Ksdnti Pdramitd/^^
The essence of this Pdramitd of patience is the strength of mind tolerance, acceptance and heart that enables us to face the challenges
and difficulties of life without losing composure and inner peace. We
embrace adversity, insult, distress, and the wrongs of others with patience and tolerance, free of resentment or emotional reactivity. We cultivate the ability to be loving and compassionate in the face of
criticism and misunderstanding. With this enlightened quality of
patience, we are neither elated by praise, by prosperity, by agreeable
232 Edward Conze, The LS, p.139-140. 148 circumstances, nor becom angry, unhappy or depressed, when we face insult, challenge, hardship, or poverty. This enlightened attribute of patience, acceptance, and tolerance is not a forced suppression or denial of our thoughts and feelings. Rather, it is a quality of being which comes from having our heart open and our mind deeply concentrated upon the dharma. In this way, we have a clear and correct understanding of impermanence, of cause and effect {Karma), and with strong determination and patience, we remain in harmony with this understanding for the benefit of all beings.
A true Bodhisattva practices patience in such a way that even when we are hurt physically, emotionally, or mentally by others, we are not irritated or resentful. In practising this perfection of patience, we never give up on or abandon others. So, patience is the key to the accumulation of good merit, as it prevents negative emotions from destroying the results of positive actions, our practice of patience assists us in developing the next Pdramitd of joyous effort and enthusiastic perseverance. d. The Perfection of Joyous Effort (VTrya Pdramitd)233
In order to practice the first three Pdramitds of generosity, virtuous conduct, and patience in the face of difficulties, we need this Pdramitd of joyous effort and perseverance. Joyous effort makes the previous
Edward Conze, The Large Sutra, p. 139. 149
Pdramitds to increase, and become the more powerful influence in our daily lives.
The essence of this Pdramitd of joyous effort is the courage, energy, and endurance to continuously practice the dharma and pursue the supreme goal of enlightenment for the highest good of all beings.
From a feeling of deep compassion for the suffering of all sentient beings, we are urged to make unfailing, persistent, and joyous effort.
When we cultivate this type of diligence and perseverance, we have a strong and healthy mind. We practice with persistent effort and enthusiasm, because we realize the tremendous value and benefit of our dharma practice. Firmly establishing ourselves in this Pdramitd, we also develop self-reliance, and this becomes one of our most prominent characteristics. The journey to Buddha-hood is long and arduous, so the bodhisattvas must practice their path with diligence in order to attain complete ^unya awakening so that they can best help to liberate all beings. e. The Perfection of Concentration (Dhyana Pdramitdf^'*
The perfection of concentration means training our mind so that it does what we want it; we stabilize our mind and emotions by practicing meditation, by being mindful and aware of everything we do. When we train the mind in this way the physical, and the emotional, state is
Edward Conze, The Large sutra, p. 139. 150 where mental vacillations and restlessness are eliminated. We achieve focus, and calm. This ability to concentrate and focus the mind brings clear, calm, and bright thought in the doctrine of Sunyatd.
As we eliminate these misperceptions and attachments, we can directly experience the joy, compassion, and wisdom of our true nature.
There is no attainment of wisdom and enlightenment without developing the mind through meditation. This development of concentration and one pointed focus require perseverance. All of the other perfections are strengthened by the practice of meditation.
Through these practices, one is said to be better able to practice non attachment due to recognition of the Sunyatd of all things, which in turn leads to a stronger ability to practice generosity, moral conduct. This is due to a reduced attachment to negative mental states, and patience. As well, through meditation, the practitioner develops a bright mind that concentrates all of its energy into the task, allowing them to accomplish tasks with vigor and focus. Conversely, the mental calm and momentum that the Bodhisattva develops through the other Pdramitd aids them in their meditation practice by ridding them of a mind distracted by conflicted emotions and lethargy.
Hence, the previous Pdramitd of joyous effort and perseverance brings us to this Pdramitd of concentration. In addition, when there is 151
no practice of meditation, we cannot achieve the other Pdramitds,
because their essence, which is the inner awareness that comes from
meditation, is lacking. To attain wisdom, compassion, and enlightened
Sunyatd, it is essential that we develop the mind through concentration,
meditation, and mindfulness.
/ The Perfection of Wisdom (Prajnd Pdramitdf^^
The sixth Pdramitd refers to the realization of the greatest truth, which
is the realization of the unity, or non-duality, Sunyatd of all things.
Wisdom is both the culmination and ground of the other perfections.
The essence of this Pdramitds is the supreme wisdom, the highest
understanding that human beings can attain beyond words and
completely free from the limitation of mere ideas, concepts, or
intellectual knowledge. Beyond the limited confines of intellectual and
conceptual states of mind, we experience the awakened heart-mind of
wisdom and compassion, and Prajnd Pdramitds. Prajnd Pdramitd is
the supreme Prajnd that knows Sunyatd. This perfect wisdom
eliminates all false and distorted views of the absolute Sunyatd.
From this Pdramitd, we can develop the ability to recognize the
truth behind the temporary display of all appearances. Prajnd Pdramitd
is a result of contemplation, meditation, and rightly understanding the
Edward Conze, The LS, p. 140. 152 nature of reality in Sunyatd idea. Rather, virtuously serving the welfare of all beings is simply a natural expression of the awakened heart. With this supreme wisdom, we go beyond acceptance and rejection, hope and fear, dualistic thoughts, and ego clinging. We completely dissolve all these notions, realizing everything as Sunyatd of no-essence.
As we discussed, six Pdramitds help the Bodhisattva to attain clarity of the experience of life. He understands himself in relation to other living beings. He becomes capable of dealing with each situation spontaneously, as per the demands at the time of action. The
Bodhisattva acts in such a manner that his dealings with the world, the one who realizes Pdramitds will not waste his energy but will always apply himself to the duty on hand. He has practical grasp of all wisdom and compassion to gain merit or the perfect wisdom in Sunyatd of nature.
4.1.4. Kinds of Bodhisattva^^^
Buddha is knowledge of all modes of enlightenment. The knowledge of all modes is the Buddha. A Bodhisattva is one who is joined in Perfect wisdom like the Buddha. Hence, kinds of Bodhisattva consist of the following.
Edwad Conze, The LS, p.66 (see reference 22). 153
4.1.4.1. The Eighth Lowest Bodhisattva^^^
The great being Bodhisattva who dwells in perfect wisdom, deceased in this world, he is reborn in this very Buddha-field, or among the Tushita
Gods, he is reborn, eighth lowest Bodhisattva as following:
(1) The Candidate for the first Fruit: He has realized the first of
the Path of Vision, and may be either a Faith-follower, if of
feeble intellectual faculties, or a Dharma-follower, if of acute
intellectual faculties and capable of an intuition of the Truth.
(2) The Stream winner, who through the 16* thought moment on
the Path of Vision has, turned away from the passion that is
peculiar to the world of sense desire.
(3) The Candidate for the Second Fruit, who has attained this
state through he removes of five varieties of defilement
peculiar to the world of sense desire. Depending on whether
his intellectual faculties are more dull or more acute, he
maybe, one who attains the Fruit by faith, or one who attains
it by correct views. Another variety of the same is the Saints
who, abiding on the Path of Development, have removed the
defiling forces up to the 4* degree. Owing to this, they secure
a succession of rebirths in either a godly or human form.
Edwad Conze, The LS, pp. 66-9. 154
(4) The Once-Retumer has for shaken 6 forms of defilement
peculiar to the world of sense-desire. One has variety of the
saint with one single interval, for whom one single birth
among the gods is to be under gone before he attains
Arhatship.
(5) The Candidate for the third Fruit has removed 7 or 8 forms of
defilement belonging to the world of sense-desire. He may
attaint his position either by faith or by correct views (as 1, 2).
(6) The Never-Retumer has removed all 9 forms of defilement
belonging to the world of sense-desire. He can be of five
kinds, as follows: (a) the saint who attains Nirvana In an
intermediary state of existence, between the world of sense
desire and that of pure form. He has for shaken the fetters,
which bind him to a future rebirth in the world of form, but
not those which lead to his reproduction in the existence
intermediary between this sphere and that of sense-desire.
While he is reproducing himself there, he comes face to face
with the Path and there by reaches the end of Second Fruit;
(b) the saint who attains Nirvana as soon as he has been « reborn, and since he has not for shaken either of these two
kinds of fetters, reaches the end of Second Fruit after having 155
been reborn in the sphere of pure form; (c) the saint who, bom
in the world of pure form, wins Nirvana with great effort; (4)
there verse of him, the saint who win sit without effort; (d) the
fifth variety of Never-retumers are those who rise up to the
highest regions of the phenomenal world to attain Nirvana
there. They again are of two kinds: (a) the saint who has gone
up to the Akanishta gods to win Nirvana there, and (b) the
saint who has gone up to the highest sphere of phenomenal
existence.
(7) The Candidate for Arhat shiphas removed 8 of the forms of
defilement peculiar to the culminating point of phenomenal
existence and applies his energy to the removal of the 9th
form.
(8) The Arhat, the Pratyekabuddha who acts on the basis of the
Disciple Code, and comes face to face with his own Path at
the time when no Buddha arises in the world or slow, weak,
sluggish.
4.1.4.2. The Bodhisattva as Faith-follower
The great being Bodhisattva who deceased among men, is reborn among them, has feeble faculties - except when he is irreversible - he does not immediately make “Endeavour” about perfect wisdom, and 156 does not come face to face with the Dharani-doors or the concentration-doors. He can be a dharma follower with intellectual faculties and capable of intuition of truth.
4.1.4.3. The Bodhisattva as Dharma-follower
The Bodhisattva, having deceased in other Buddha-fields is reborn with keen faculties. All his endeavours are for perfect wisdom. When he has passed through this present birth, he will remain face to face with these very deep dharmas and will continue to make endeavors about perfect wisdom. He has sharper faculties, comes face to face with the six
Pdramitas of which he had never lost sight, and is aware of the doors of
Dharani and concentration.
4.1.4.4. The Candidate to the Second and Third Fruit Who is Intent on
Faith.
Bodhisattva dwells in perfect wisdom, work and exerts to create mature human beings. Bodhisattva lacks skill and means to show an affinity for the world of sensual desire and so their faculties remain dull. They realize the fiaiit of a Stream-winner. Yet they do not fancy themselves as Stream-winners.
4.1.4.5. The Candidate to the Second and Third Fruit Who has Attained
Correct Views.
Some Bodhisattvas can produce the trances and enter into theUnlimited, the formless attainments by the applications of 157 mindfulness, and the Right efforts. The base of their psychic power gives them dominant, powers over the limbs of enlightenment and the paths. Being greatly compassionate, they are reborn through skill in means, without the influence of the trances with their Unlimited, or formless attainments. Moreover, they are reborn to please the
Tathagatas. They realize full enlightenment in this very Bhadrakalpa, because they dwell in perfect wisdom.
4.1.4.6. The Once-retumer^^*
The Bodhisattvas, bound to one more birth who coursing in perfect wisdom with skill in means, enter into and develop the trances, and gain the Unlimited, the formless attainments by the applications of mindfulness, and Right efforts, and realize the bases of psychic power over the dominants, powers and the limbs of enlightenment. They comprehend the Signless, Wishless, Sunyata, and then they realize enlightenment in various Buddha-fields.
4.1.4.7. The Never-retumer^^’
The Bodhisattvas having received the six super-knowledge are not reborn in the world of sense desire, or the world of form, or the formless world; but they pass on from Buddha-field to Buddha-field, honoring, respecting, revering and worshipping the Tathagatas.
Edwad Conze, The Large Sutra, p.69 Edwad Conze, The LS, p.69. 158
The Bodhisattvas, recipients of super-knowledge, which is playing with this super-knowledge, pass on from Buddha-field to
Buddha-field. in those Buddha-fields where the concept of Disciples and Pratyekabuddhas do not exist. In these Buddha fields, life span is immeasurable.
There are Bodhisattvas, recipients of the super knowledge, who pass on from world system to world system. They dwell in places where Buddha, Dharma, and Samgha are unknown and abide there. On receiving this message of Buddha, Dharma, and Samgha, those beings when they die there, get reborn where the Buddhas and Lords abide, in which consit of kinks as follow:
(1) Those who are reborn successively in the families of men
Bodhisattva who having produced the trances, enter into the
holy Unlimited, arena of the four formless attairmients. And
though, endowed with skill and means, having turned away
from concentrations and attainments, they are reborn in the
world of sense desire, are reborn in good families, i.e. among
nobles. Brahmins and well-to-do householders, for the sake of
making other beings mature. 159
(2) Those who are reborn successively in the families of gods
The Bodhisattvas, who enter into the trances, have the unlimited,
and the formless attainments, through the power of their skill in
means, and not through the influence of the trances, of the
Unlimited or the attainments. Hence, they help mature beings,
purify the Buddha-fields, and please the Buddhas, the Lords.
The Bodhisattvas, who deceased among those gods, are, through
their skill in means, reborn in the Brahma-world, up to the
Highest Gods. Therein they become Brahma gods or
Mahabrahma gods. They abide in those realms of Brahma, then
pass on from Buddha-field to Buddha-field, and entreat the
Tathagatas who are in those Buddha-fields to turn the wheel of
Dharma.
(3) Those with on single interval of rebirth among the gods
The Bodhisattvas who are recipients of the trances, etc. one of
the eighteen special Bud^di-dharmas and who course in
compliance with them. They are recipients of the four Holy
Truths and yet they do not penetrate them. In addition, these
Bodhisattvas should be known as bound to one more birth.
(4) Those who attain Nirv^a in an intermediate state
The Bodhisattvas who with the production of the first thought
of enlightenment on wards become recipients of the trances. 160
and other Unlimited, and formless attainments. They can
develop mindfulness applications of the Right efforts to come
to the bases of psychic power, to gain dominance of limbs of
enlightenment, and the Paths, They acquire the powers of a
Tathdgata, and are ground in self-confidence, the analytical
knowledge and the special Buddha-dharma. When they have
known full enlightenment, they work for benefit being of all.
(5) Those who attain Nirv^a as soon as they have been reborn
The Bodhisattvas who, simply through the production of the
first thought of enlightenment, fully know full enlightenment,
turn the wheel of Dharma, and, having worked for the well
being of the countless beings, enter into the realm of Nirvana,
which leaves nothing behind. Their good Dharma abides for
an era or more, after their attainment of final Nirvana.
(6) Those who attain with great effort
The Bodhisattvas who coursing in the six perfections, pass on
fi*om world system to world system and there establish beings
in enlightenment. Always energetic they never, for sake
human beings, speak an unprofitable word. Always energetic
for the sake of beings, they pass on from one Buddha-field to
another. In addition, those Bodhisattvas know full 161
enlightenment in various Buddha-fields, during incalculable,
immeasurable era, for the sake of beings.
(7) Those who attain without effort
The Bodhisattvas who simply through the first production of
the thought of enlightenment, enter into the fixed condition of
a Bodhisattva, abide on the irreversible state, or procure all
the Buddha-i/Aarwfl.
The Bodhisattvas, for whom the first thought of
enlightenment onwards, leads to perfect wisdom, with
hundreds of thousands of niyutas of kotis of Bodhisattvas,
they move from one Buddha-field to another. Hence, purify
their own and realize full enlightenment.
(8) Those elevated to highest gods to win Nirvana
The Bodhisattvas who, realizing the six perfections, become
Universal Monarchs; with the perfection of giving as their
guide, they provide all beings with whatever brings ease -
food to the hungry, drink to the thirsty. They will provide
perfumes, garlands, ointments, medicinal powders, incense,
beds, etc., they are reborn among the gods of Brahma’s group,
etc. to up to the Highest Gods, and know full enlightenment in
the various Buddha-fields. 162
(9) Those who move along by leaps
The Bodhisattvas who, having accomplished the trances, with
the fading of the first trance are reborn among the gods of
Brahma’s group; having again accomplished the trances,
having been reborn among the Highest Gods, they know full
enlightenment in the various Buddha-fields.
(10) The half-percipient
The Bodhisattvas who decease in the Brahma-world, to be
reborn among the Gods of the Pure “Abode; Having jumped
over one or two classes of the Gods of the Pure Abode, they
are reborn among the Highest Gods, and then know full
enlightenment in the various Buddha-fields.
(11) Those who, on their way through the heavens of form, have
deceased in all stations
These Bodhisattvas conjure up a body like that of a
Tathdgata, purified the Tushita-rQahn, are reborn among the
gods of Brahma’s group, etc. up to the Highest Gods, and
who, through skill and means, demonstrate Dharma to beings
in the hells, in the animal world, and in the world of Yama.
The Bodhisattvas who have stood in the six perfections,
conjured up a body such as that of a Tathdgata, visited 163
countless Buddha-fields and world-systems in all the ten
directions, in each single direction, and there demonstrate
Dharma to beings, honor the Tathdgatas, and hear the
Dharma. And, bound to one more birth, these Bodhisattvas,
reborn in those Buddha-fields, know full enlightenment in the
various Buddha-fields.
(12) The Bodhisattvas who reach highest sphere of phenomenal
existence
These Bodhisattvas as a consequence of the trances and
formless attainments, get reborn among the gods of Brahma's
group, etc. up to the Subhakritsna Gods. Thereafter their
rebirth is in the station of endless space, etc. up to: in the
summit of existence. Then they are reborn in various Buddha-
fields.
(13) Those who have forsaken the greed for the world of form
The Bodhisattvas recipients of the trances and formless
attainment, who are reborn in the station of endless space, etc.
to: in the summit of existence. Then they are reborn in the
various Buddha-fields.
(14) Those who attain Nirv^a in this very life 164
The Bodhisattvas who, with the six perfections, their bodies
adorned with the 32 marks of the Superman, becomes
endowed with the excellent perfectly pure organs, and who
therefore become dear and pleasant to the men-folk. In
addition, the beings who see those Bodhisattvas, do, through
just that serene faith in their hearts gradually attain full
Nirvana through the three vehicles.
The Bodhisattvas who from the first production of the thought
of enlightenment onwards, have stood in the six perfections
and are never reborn anywhere in the states of woe even
before they have reached the irreversible stage.
The Bodhisattvas who having stood in the perfection of
giving, etc., gain many hundreds, many hundreds of
thousands of worldwide kingdoms. Having stood therein, they
please hundreds of thousands of niyutas of kotis of Buddhas,
honour, respect, revere and worship those Buddhas and Lords,
and attain full enlightenment.
(15) Those who have witnessed (cessation) with their body
The Bodhisattvas, who coursing in perfect wisdom, recipient
of the concentration and the four formless attainments i.e.
Dimension of Infinite Space, Dimension of Infinite 165
Consciousness, Dimension of Nothingness, Dimension of
Neither Perception nor Non-Perception, Bodhisattva is
playing with them, into the first concentration. From that, they
enter into the attainment of the concentration of Cessation.
Therefore, with the second concentration, etc. to the fourth
formless attainment, it is these Bodhisattvas, coursing in
perfect wisdom, endowed with skill in means, having entered
on the concentration.
4.1.4.8. The Candidate to Arhatship^'*”
The Bodhisattva who having stood in the six Pdramitds, illuminate beings with the Buddha Dharma. They lack neither the splendor of the
Buddha Dharma, nor full enlightenment. It is called Pratyekabuddha.
There are Bodhisattvas who, in Buddha-less world-systems where there are no Disciples, fully know the Pratyekabuddha-QvXi^iQnmQni. Their maturity, skill and means enable many hundreds of thousands of niyutas of kotis of living beings in the three vehicles:
(1) The fhiits, which can be obtained on the path of the Disciple
and Pratyekabuddha.
The Bodhisattvas, who are recipients of mindfulness
applications of the Right efforts to attain, the bases of psychic
240 Edwad Conze, The LS, p.73. 166
power, become the dominants, with the powers, of the Hmbs
of enUghtenment and the Path. They do not attain the fruit of a
Stream-winner, or the fruit of an Arhat, or Pratyekabuddha-
hood. Because of perfect wisdom, they show, through their
skill and means in following the Eightfold Path to all beings,
and thereby make them attain the fruit of a Stream-winner, to
Pratyekabuddha-QnXi^iQTimQni.
(2) The establishment of others in the Dharma one does not
oneself obtain.
The Bodhisattva, the great being patiently accepts the
cognition, which leads to the attainment of the fruit of all the
Disciples and Pratyekabuddhas.
(3) Elucidation of the community of irreversible Bodhisattvas
Those Bodhisattvas who dwell in this perfection of wisdom
should be known as irreversible. There are Bodhisattvas who,
having stood in the six Pdramitds, purify the Tushita-rQdXm.
These Bodhisattvas should surely be known as living in the
“Auspicious Age”. Those, Sariputra, are irreversible
Bodhisattvas who thus rise up to the Buddha-dharma. 167
4.5. A LEAP AHEAD
The ideals of spiritual perfection help the self-realization of Bodhisattva through the doctrine of the Sunyatd. Buddhism is not optimistic either; it does not teach that the world is full of happiness. The core aim of
Buddhism is to clear vision so that the individual might comprehend things as they really are. With this insight into the true nature of things in the world, one can understand that there is no point in trying to change the world, but one is free to change oneself and one’s attitude to the world through idea of being Boddhisattva. It is self-realization the real nature of the world to help one becomes free from suffering.
Hence, the Bodhisattva must practice himself vows, which lead all beings to liberation; the Bodhisattva must rest in this state until every living mortal has been liberated from the bonds of ignorance. In fact, when Bodhisattva sees all phenomena as Sunyatd in this world, he develops great compassion for all sentient beings who are constantly deluded by their perceptions.