The Genesis of the Bodhisattva Ideal

[Hanzze]

I just came across the book "The Genesis of the Bodhisattva Ideal" from Bhikkhu Anālayo which is freely given on website of the University of Hamburg (Buddhism).

I have not read it, but it seems to be a great approach and reminder of this highest ideal. May this topic brings good reasonable discussions regarding the worldly Bodhisattva ideal which penetrates slowly many old teachings and the Bodhisattva ideal delivered by the Buddha of our time primly as a sample but also in his teaching till today.

Received with two hands, I request you - holding it with two hands - to receive it as well. May the thought out of it reflect bright in this tread.


click the picture to download the pdf-file

The Genesis of the Bodhisattva Ideal von Anālayo   download

179 pp., ISBN 978-3-937816-62-3
Hamburg Buddhist Studies 1, Hamburg University Press

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. Review

*smile*

[ground]

Every ideal has its genesis. As "ideal" implies it is an "idea" being exaggerated through clinging.
E.g. there is the ideal of "homeless life" understood as based in external conditions. This also is just an "idea" exaggerated through clinging.


The Buddha was a perfected bodhisattva.

And what is a bodhisattva? It is one who follows the teachings of the Buddha:

Therefore then, Subhuti, the Bodhi-being, the great being, after he has got rid of all perceptions, should raise his thought to the utmost, right and perfect enlightenment. He should produce a thought which is unsupported by forms, sounds, smells, tastes, touchables, or mindobjects, unsupported by dharma, unsupported by no-dharma, unsupported by anything. And
why?

All supports have actually no support.

Diamond sutra (Conze)

Kind regards

[Hanzze]

That is a wonderful Sutra but actually meanings less if we have an awareness that is limited by rational investigations even know knowing that we smell under armpit, not knowing what we feed of. So some sutras are well recited or receive when there is some amount of ideal and that's for sure not between job and supermarket as well as it should not be cut in peaces  *smile*

Perfect is not different to ideal, and the transcendent requires some work and proper investigation (effort) on all path elements first. It brings along many confusions which sometimes manifest in a doctrine.

So let us exchange things we own by our self first and given without strings.
*smile*

[ground]

That is a wonderful Sutra but actually meanings less if we have an awareness that is limited by rational investigations ...

This concern actually is inappropriate in this context.

Why?

Because Prajnaparamita is never limited even if it may appear so to the intellect clinging to words and terminology.

Perfect is not different to ideal, ...

This may appear so to the intellect clinging to words an terminology but not in the context of Prajnaparamita, "perfect(ed) wisdom"



kind regards

[Hanzze]

There is no contrariety. *smile*

Why?

All supports have actually no support. And therefore the Prajnaparamita remains untouched and unseen, the paramitas still far away.

But even there it give much impulse to refresh the so long grasped unification, it ends up in thoughts masturbation and food for the sheep's. Could be very dangerous for a lion if there are no more sheep's as long he is subject to exist. As long there is a being there is an entrance as well as an exit and unsupported supported it enters one hole and leaves not permeated again in return. Nourishing and feeding on the mass and vibration goes on into dis-transcendent objected subjective eternity.

So the dependent origin stays always the same. *smile*

Just to bring it down where we maybe are.

[ground]

There is no contrariety. *smile*

Why?

All supports have actually no support.

Perfect verbal expression. 

Now it is up to you to decide the mental factors this expression is based on. I won't say anything against this verbal expression.

And therefore the Prajnaparamita remains untouched and unseen, the paramitas still far away.

Could you elaborate as to the intended meaning?

But even there it give much impulse to refresh the so long grasped unification, it ends up in thoughts masturbation and food for the sheep's.

Now this verbal expression sheds some shadow on what you said before.
Why?
Due to the terms "long grasped unification" (Who intends to unify with what?) and the definite general (absolute) assertion "ends up in "thoughts masturbation " (which according to my perception implies disparagement of Prajnaparamita exactly because this expression is not balanced ("if this is the case then that may arise but if that is the case ..." etc.).

So I take this to be another expression of your presumptuous attitude against everything that does not comply with your personal right views with effluents giving rise to still more effluents.

But I am open towards you showing that I merely fabricated the intention your last words are based on. So you may give it a try through elaboration. Language is tricky.


Kind regards

[ground]

Deleted because I decided to open another thread, "The six perfections"

[Hanzze]

"Who intends to unify with what?"

The wrong view, the wrong view *smile*

"There is the case where an uninstructed, run-of-the-mill person... does not discern what ideas are fit for attention, or what ideas are unfit for attention. This being so, he does not attend to ideas fit for attention, and attends instead to ideas unfit for attention... This is how he attends inappropriately: 'Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?' Or else he is inwardly perplexed about the immediate present: 'Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?'

"As he attends inappropriately in this way, one of six kinds of view arises in him: The view I have a self arises in him as true & established, or the view I have no self... or the view It is precisely by means of self that I perceive self... or the view It is precisely by means of self that I perceive not-self... or the view It is precisely by means of not-self that I perceive self arises in him as true & established, or else he has a view like this: This very self of mine — the knower that is sensitive here & there to the ripening of good & bad actions — is the self of mine that is constant, everlasting, eternal, not subject to change, and will endure as long as eternity. This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. He is not freed, I tell you, from suffering & stress.

"The well-instructed disciple of the noble ones... discerns what ideas are fit for attention, and what ideas are unfit for attention. This being so, he does not attend to ideas unfit for attention, and attends [instead] to ideas fit for attention... He attends appropriately, This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress. As he attends appropriately in this way, three fetters are abandoned in him: identity-view, doubt, and grasping at precepts & practices."

— MN 2

But what happens if they are just believed to be abandoned from the lower fetters by well fabricated ideas. *smile* Would he not running around endless circles wove in his illusory vow's?
*smile*

[ground]

But what happens if they are just believed to be abandoned from the lower fetters by well fabricated ideas. *smile* Would he not running around endless circles wove in his illusory vow's?
*smile*

Yes. But that is a general possibility in case clinging to ideas is confused with perfected wisdom. So it is not a possibility being specific for bodhisattvas and prajnaparamita.

Kind regards

[Hanzze]

So it is not a possibility being specific for bodhisattvas and prajnaparamita

'Am I? Am I not? What am I? How am I?

Its not easy for a bodhisattva to become a bodhisattva *smile* thats why he look for the paramitas as prajnaparamita comes out of this by its own.

[ground]

Its not easy for a bodhisattva to become a bodhisattva *smile* thats why he look for the paramitas as prajnaparamita comes out of this by its own.

Yes.
"I want to become a buddha" "I will liberate all beings"
Thusly pursuing the way of the bodhisattva the "I" will nessarily fail at its own resistance.


Kind regards

[Hanzze]

That is why somebody needs to be free of all fetters first to and he will join the path naturally. *smile* Don't waste your merits, they are not lasting and running out.

[ground]

When you wander through cyclic existence by the power of karma and afflictions, you are tormented by many sufferings. If you are unable to accomplish even you own aims, what need is there to mention that you cannot accomplish those of others? Since such wandering is the door to all problems, bodhisattvas must be even more disenchanted with cyclic existence than Hinayana practitioners and must stop their own wandering caused by karma and the afflictions. Nevertheless, bodhisattvas must enjoy being reborn in cyclic existence through their aspirational prayers and compassion. These two ways of being reborn are not the same.

Lama Tsongkhapa (LRCM)

[Hanzze]

Seeing things like a Bodhisattva (as somebody how likes to be a Bodhisattva) will guarantee him for staying for ever in the circle without having freed a single being, there is no doubt. *smile* So maybe its more about keeping one self and others suffering. What a mass...

[ground]

... there is no doubt. ...