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91-456: The Bala Bodhisattva is an ancient Indian statue of a Bodhisattva , found in 1904–1905 by German archaeologist F.O. Oertel (1862–1942) in Sarnath , India . The statue has been decisive in matching the reign of Kanishka with contemporary sculptural style, especially the type of similar sculptures from Mathura , as it bears a dated inscription in his name. This statue is in all probability

182-411: A Buddha after his resolution ( praṇidhāna ) in front of a past Buddha. During the first incalculable aeon he is said to have encountered and served 75,000 Buddhas, and 76,000 in the second, after which he received his first prediction ( vyākaraṇa ) of future Buddhahood from Dīpankara , meaning that he could no longer fall back from the path to Buddhahood. For Sarvāstivāda, the first two incalculable aeons

273-509: A Buddha. Dīpankara then confirms that they will attain Buddhahood . Early Buddhist authors saw this story as indicating that the making of a resolution ( abhinīhāra ) in the presence of a living Buddha and his prediction/confirmation ( vyākaraṇa ) of one's future Buddhahood was necessary to become a bodhisattva. According to Drewes, "all known models of the path to Buddhahood developed from this basic understanding." Stories and teachings on

364-876: A Note on the Bodhisattva Image Dated in the Third Year of Kaniṣka in the Sārnāth Museum" by Giovanni Verardi. Original text: 1. mahārajasya kaṇiskasya sam 3 he 3 di 20-2 2. etaye purvaye bhiksusya pusyavuddhisya saddhyevi- 3. harisya bhiksusya balasya tr[e]pi[ta]kasya 4. bodhisatvo chatrayasti ca pratisthapit[o] 5. baranasiye bhagavato ca[m]k[r?]ame saha mata- 6. pitihi saha upaddhyayaca[rye]hi saddhyevihari- 7. hi amtevasikehi ca saha buddhamitraye trepitika- 8. ye saha ksatra[pe]na vanasparena kharapall[a]- 9. nena ca saha ca[tu]hi parisahi sarvasatvanarn 10. hita[szc]sukharttham Translation: 1. In

455-587: A being has entered the path by giving rise to bodhicitta, they must make effort in the practice or conduct ( caryā ) of the bodhisattvas, which includes all the duties, virtues and practices that bodhisattvas must accomplish to attain Buddhahood. An important early Mahayana source for the practice of the bodhisattva is the Bodhisattvapiṭaka sūtra, a major sutra found in the Mahāratnakūṭa collection which

546-518: A bodhisattva, as one edict states that he "set out for sambodhi." By the time that the Buddhist tradition had developed into various competing sects, the idea of the bodhisattva vehicle (Sanskrit: bodhisattvayana ) as a distinct (and superior) path from that of the arhat and solitary buddha was widespread among all the major non-Mahayana Buddhist traditions or Nikaya schools , including Theravāda , Sarvāstivāda and Mahāsāṃghika . The doctrine

637-451: A bodhisattva- mahāsattva is so called." Mahayana sutras also depict the bodhisattva as a being which, because they want to reach Buddhahood for the sake of all beings, is more loving and compassionate than the sravaka (who only wishes to end their own suffering). Thus, another major difference between the bodhisattva and the arhat is that the bodhisattva practices the path for the good of others ( par-ārtha ), due to their bodhicitta , while

728-613: A collection of texts on bodhisattvas alongside the Tripitaka , which they termed "Bodhisattva Piṭaka" or "Vaipulya (Extensive) Piṭaka". None of these have survived. Dar Hayal attributes the historical development of the bodhisattva ideal to "the growth of bhakti (devotion, faith, love) and the idealisation and spiritualisation of the Buddha." The North Indian Sarvāstivāda school held it took Gautama three "incalculable aeons" ( asaṃkhyeyas ) and ninety one aeons ( kalpas ) to become

819-482: A commentary on the Cariyāpiṭaka , a text which focuses on the bodhisattva path and on the ten perfections of a bodhisatta. Dhammapāla 's commentary notes that to become a bodhisattva one must make a valid resolution in front of a living Buddha. The Buddha then must provide a prediction ( vyākaraṇa ) which confirms that one is irreversible ( anivattana ) from the attainment of Buddhahood. The Nidānakathā , as well as

910-475: A confirmation or prediction from a living Buddha that this will be so. In Mahāyāna Buddhism , a bodhisattva refers to anyone who has generated bodhicitta , a spontaneous wish and compassionate mind to attain Buddhahood for the benefit of all sentient beings . Mahayana bodhisattvas are spiritually heroic persons that work to attain awakening and are driven by a great compassion ( mahākaruṇā ). These beings are exemplified by important spiritual qualities such as

1001-588: A few select individuals are ultimately able to become bodhisattvas, such as Maitreya . Mahāyāna Buddhism generally understands the bodhisattva path as being open to everyone, and Mahāyāna Buddhists encourage all individuals to become bodhisattvas. Spiritually advanced bodhisattvas such as Avalokiteshvara , Maitreya , and Manjushri are also widely venerated across the Mahāyāna Buddhist world and are believed to possess great magical power which they employ to help all living beings. In pre-sectarian Buddhism ,

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1092-574: A green complexion. Yakshas and their female counterparts are common in the Buddhist literature of Thailand , such as in The Twelve Sisters and Phra Aphai Mani . As ogres , giants, and ogresses, yakshas are present as well in Thai folklore . " ย ยักษ์ " ( yo yak ) is also used as an illustration in order to name the letter ย, the 34th consonant of the Thai alphabet , according to the traditional letter symbols Thai children use to memorise

1183-596: A hundred thousand, shorter kalpas (aeons) to reach Buddhahood. Several sources in the Pali Canon depict the idea that there are multiple Buddhas and that there will be many future Buddhas, all of which must train as bodhisattas. Non-canonical Theravada Jataka literature also teaches about bodhisattvas and the bodhisattva path. The worship of bodhisattvas like Metteya , Saman and Natha ( Avalokiteśvara ) can also be found in Theravada Buddhism. By

1274-837: A large list of yakshas that reside in the classical cities of ancient India who are invoked to seek the protection of the BuddhaDharma: "The deity Krakucchanda resides in Pataliputra . Aparajita resides in Sthuno. The great yaksha Bhadra resides in Saila. The great deity Manava resides in Uttara. The great sage Vajrapani though lives in Rajagrha Often dwells in Mount Grdhrakuta . The deity Garuda resides in

1365-419: A level of dispassion at the time of Buddha Dīpaṃkara many aeons ago and he is also said to have attained the perfection of wisdom countless aeons ago. The Mahāvastu also presents four stages or courses ( caryās) of the bodhisattva path without giving specific time frames (though it's said to take various incalculable aeons ). This set of four phases of the path is also found in other sources, including

1456-585: A product of the art of Mathura , which was then transported to the Ganges region. Bala Bodhisattva, though found in Sarnath, reflects the stylistic and iconographic features of the Mathura region. Mathura school sculptures have common iconographic features with Kushana counterparts but they show independent evolution due to purely Indic stylistic heritage. The use of characteristic red sandstone also indicates that

1547-478: Is a period of time in which a bodhisattva may still fall away and regress from the path. At the end of the second incalculable aeon, they encounter a buddha and receive their prediction, at which point they are certain to achieve Buddhahood. Thus, the presence of a living Buddha is also necessary for Sarvāstivāda . The Mahāvibhāṣā explains that its discussion of the bodhisattva path is partly meant "to stop those who are in fact not bodhisattvas from giving rise to

1638-481: Is based principally upon the path of a bodhisattva. This path was seen as higher and nobler than becoming an arhat or a solitary Buddha . Hayal notes that Sanskrit sources generally depict the bodhisattva path as reaching a higher goal (i.e. anuttara-samyak-sambodhi ) than the goal of the path of the "disciples" ( śrāvakas ), which is the nirvana attained by arhats. For example, the Lotus Sutra states: "To

1729-501: Is considered the king of the yakshas and protector of the world ( Lokapāla ). His many epithets extol him as the overlord of numerous semi-divine species and the owner of the treasures of the world. Kubera is often depicted with a plump body, adorned with jewels, carrying a money-pot and a club. His vahana (vehicle) is the mongoose . He is often seen with Lakshmi , the Hindu goddess of wealth, fortune and prosperity. In Buddhism, he

1820-628: Is equated with Vaiśravaṇa . In Buddhist literature, the yakṣa are the attendants of Vaiśravaṇa , the guardian of the northern quarter, a beneficent god who protects the righteous. The term also refers to the Twelve Heavenly Generals who guard Bhaiṣajyaguru , the Medicine Buddha. The yakshas of many Buddhist stories are ugly ogres, reborn in that form because of sins committed during their past lives as humans. One such malevolent yaksha, Silesaloma, appears in

1911-705: Is found, for example, in 2nd century CE sources like the Avadānaśataka and the Divyāvadāna. The bodhisattvayana was referred by other names such as "vehicle of the perfections" ( pāramitāyāna ), "bodhisatva dharma", "bodhisatva training", and "vehicle of perfect Buddhahood". According to various sources, some of the Nikaya schools (such as the Dharmaguptaka and some of the Mahasamghika sects) transmitted

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2002-548: Is generally on the right-hand side of the Jina image while the yakshini is on the left-hand side. They are regarded mainly as devotees of the Jina and have supernatural powers. They are also wandering through the cycles of births and deaths just like the worldly souls, but have supernatural powers. The Harivamsapurana (783 CE) refers to them as Shasandevatas. Initially among the yakshas, Manibhadra and Purnabadra yakshas and Bahuputrika yakshini were popular. The yaksha Manibhadra

2093-468: Is only one vehicle, the ekayana , which ends in Buddhahood. Classical Indian mahayanists held that the only sutras which teach the bodhisattva vehicle are the Mahayana sutras . Thus, Nagarjuna writes "the subjects based on the deeds of Bodhisattvas were not mentioned in [non-Mahāyāna] sūtras." They also held that the bodhisattva path was superior to the śrāvaka vehicle and so the bodhisattva vehicle

2184-446: Is possible that the bodhisattva ideal was popularized through the telling of Jatakas. Jataka tales contain numerous stories which focus on the past life deeds of Sakyamuni when he was a bodhisattva. These deeds generally express bodhisattva qualities and practices (such as compassion, the six perfections, and supernatural power) in dramatic ways, and include numerous acts of self-sacrifice. Apart from Jataka stories related to Sakyamuni,

2275-457: Is still subject to birth, illness, death, sorrow, defilement, and delusion. According to the Theravāda monk Bhikkhu Bodhi , while all the Buddhist traditions agree that to attain Buddhahood, one must "make a deliberate resolution" and fulfill the spiritual perfections ( pāramīs or pāramitās) as a bodhisattva, the actual bodhisattva path is not taught in the earliest strata of Buddhist texts such as

2366-516: Is termed bodhicitta (the mind set on awakening). The bodhisattva doctrine went through a significant transformation during the development of Buddhist tantra, also known as Vajrayana . This movement developed new ideas and texts which introduced new bodhisattvas and re-interpreted old ones in new forms, developed in elaborate mandalas for them and introduced new practices which made use of mantras , mudras and other tantric elements. According to David Drewes, "Mahayana sutras unanimously depict

2457-446: Is the "great vehicle" (mahayana) due to its greater aspiration to save others, while the śrāvaka vehicle is the "small" or "inferior" vehicle ( hinayana ). Thus, Asanga argues in his Mahāyānasūtrālaṃkāra that the two vehicles differ in numerous ways, such as intention, teaching, employment (i.e., means), support, and the time that it takes to reach the goal. Over time, Mahayana Buddhists developed mature systematized doctrines about

2548-602: Is the cause and result of bodhicitta) eventually developed into the idea that bodhisattvas take certain formulaic " bodhisattva vows ." One of the earliest of these formulas is found in the Aṣṭasāhasrikā Prajñāpāramitā Sūtra and states: We having crossed (the stream of samsara), may we help living beings to cross! We being liberated, may we liberate others! We being comforted, may we comfort others! We being finally released, may we release others! Other sutras contain longer and more complex formulas, such as

2639-512: Is very difficult to maintain the necessary conduct and views during periods when the Dharma has disappeared from the world. One will easily fall back during such periods and this is why one is not truly a full bodhisattva until one receives recognition from a living Buddha. Because of this, it was and remains a common practice in Theravada to attempt to establish the necessary conditions to meet

2730-622: Is worshipped by the Jains affiliated with the Tapa Gachchha. During tenth and thirteenth centuries yaksha Saarvanubhuti, or Sarvahna and yakshinis Chakreshvari , Ambika , Padmavati , and Jwalamalini became so popular that independent temples devoted to them were erected. Yakshas and yakshinis are common among the Murtipujaka Śvētāmbara and Bispanthi Digambara Jains. The Digambara Terapanth movement opposes their worship. Among

2821-717: The yakṣa narrator is a romantic figure, pining with love for his missing beloved. By contrast, in the didactic Hindu dialogue of the Yakṣapraśnāḥ "Questions of the Yakṣa ", it is a tutelary spirit of a lake that challenges Yudhiṣṭhira . In Mahavamsa poem of Sri Lanka, a local population is given the term Yakkhas. Prince Vijaya encountered the royalty of the yakkhas' queen, Kuveni , in her capital of Lanka pura and conquered them. Yakshas ( Thai : ยักษ์ , RTGS :  Yak ) are an important element in Thai temple art and architecture . They are common as guardians of

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2912-475: The Buddhavaṃsa and Cariyāpiṭaka commentaries makes this explicit by stating that one cannot use a substitute (such as a Bodhi tree , Buddha statue or Stupa ) for the presence of a living Buddha, since only a Buddha has the knowledge for making a reliable prediction. This is the generally accepted view maintained in orthodox Theravada today. According to Theravāda commentators like Dhammapāla as well as

3003-464: The Suttanipāta commentary, there are three types of bodhisattvas: According to modern Theravada authors, meeting a Buddha is needed to truly make someone a bodhisattva because any other resolution to attain Buddhahood may easily be forgotten or abandoned during the aeons ahead. The Burmese monk Ledi Sayadaw (1846–1923) explains that though it is easy to make vows for future Buddhahood by oneself, it

3094-775: The Gandhari “ Many-Buddhas Sūtra ” (* Bahubudha gasutra ) and the Chinese Fó běnxíng jí jīng (佛本行 集經, Taisho vol. 3, no. 190, pp. 669a1–672a11). The four caryās (Gandhari: caria ) are the following: The bodhisattva ideal is also found in southern Buddhist sources, like the Theravāda school's Buddhavaṃsa (1st-2nd century BCE), which explains how Gautama, after making a resolution ( abhinīhāra ) and receiving his prediction ( vyākaraṇa ) of future Buddhahood from past Buddha Dīpaṃkara, he became certain ( dhuva ) to attain Buddhahood. Gautama then took four incalculable aeons and

3185-696: The Jataka tales of the Pali Buddhist canon. In the story "Prince Five-Weapons and the Sticky-Haired Demon", Silesaloma is described as being the height of a palm tree, with sharp teeth and two yellow tusks, and a coat of thick, matted fur. A bodhisattva named Prince Panchayudha (Five-Weapons) attempted to kill Silesaloma, but all his attacks, from both his weapons and his bare hands, were thwarted by Silesaloma's sticky hair. Ultimately, Prince Panchayudha impressed Silesaloma with his bravery, and

3276-534: The "bodhisattva Maitreya" as an example figure (EĀ 20.6 and EĀ 42.6) and one sutra in this collection also discuss how the Buddha taught the bodhisattva path of the six perfections to Maitreya (EĀ 27.5). 'Bodhisatta' may also connote a being who is "bound for enlightenment", in other words, a person whose aim is to become fully enlightened. In the Pāli canon , the Bodhisatta (bodhisattva) is also described as someone who

3367-450: The "four divine abodes" ( brahmavihāras ) of loving-kindness ( maitrī ), compassion ( karuṇā ), empathetic joy ( muditā ) and equanimity ( upekṣā ), as well as the various bodhisattva "perfections" ( pāramitās ) which include prajñāpāramitā ("transcendent knowledge" or "perfection of wisdom") and skillful means ( upāya ). In Theravāda Buddhism , the bodhisattva is mainly seen as an exceptional and rare individual. Only

3458-538: The Bodhisattva explains that it was dedicated by a "Brother" ( Bhikshu ) named Bala, in the "Year 3 of Kanishka". This allows to be a rather precise date on the sculptural style represented by the statue, as year 3 is thought to be approximately 123 CE. The inscription further states that Kanishka (who ruled from his capital in Mathura ) had several satraps under his commands in order to rule his vast territory:

3549-547: The Buddha's awakening mainly focus on his spiritual development. According to Bhikkhu Analayo , most of these passages focus on three main themes: "the bodhisattva's overcoming of unwholesome states of mind, his development of mental tranquillity, and the growth of his insight." Other early sources like the Acchariyabbhutadhamma-sutta ( MN 123, and its Chinese parallel in Madhyama-āgama 32) discuss

3640-608: The Ganges region. The discovery was published in the "Archaeological Survey of India Annual Report for the Year 1904–1905", in an article by F.O. Oertel pp. 59–104 . The statue is now in the Sarnath Museum . Bodhisattva In the Early Buddhist schools , as well as modern Theravāda Buddhism , bodhisattva (or bodhisatta) refers to someone who has made a resolution to become a Buddha and has also received

3731-541: The Murtipujaka Śvētāmbaras, the Tristutik Gaccha sect (both historical founded by Silagana and Devabhadra, and the modern sect organised by Rajendrasuri ) object to the worship of shruta-devatas. In Jainism, there are twenty-four yakshas and twenty-four yakshis that serve as śāsanadevatās for the twenty-four tirthankaras: These yakshas are as follows: In Kālidāsa 's poem Meghadūta , for instance,

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3822-586: The Omniscient One after the attainment of the supreme and perfect bodhi." According to Peter Skilling, the Mahayana movement began when "at an uncertain point, let us say in the first century BCE, groups of monks, nuns, and lay-followers began to devote themselves exclusively to the Bodhisatva vehicle." These Mahayanists universalized the bodhisattvayana as a path which was open to everyone and which

3913-605: The Pali Nikayas (and their counterparts such as the Chinese Āgamas ) which instead focus on the ideal of the arahant . The oldest known story about how Gautama Buddha becomes a bodhisattva is the story of his encounter with the previous Buddha, Dīpankara . During this encounter, a previous incarnation of Gautama, variously named Sumedha, Megha, or Sumati offers five blue lotuses and spreads out his hair or entire body for Dīpankara to walk on, resolving to one day become

4004-624: The Tripitaka Master Buddhamitra, 8. with the Ksatrapa Vanaspara and Kharapallana, 9. and with the four communities, 10. for the welfare and happiness of all beings. There are also two smaller inscriptions of similar content at the base of the statue: At the front of the base of the statue: "The gift of Friar Bala, a master of the Tripitaka, (namely an image of) the Bodhisattva, has been erected by

4095-1025: The Vipula mountain. Citragupta resides in Citemukha. The yaksha Vakula resides in Rajagrha. ... The yaksha king Mahagiri resides in Girinagara. The yaksha Vasava resides in Vaidisa . The yaksha Karttikeya resides in Rohitaka . This yaksha Kumara is renowned in the great city. ... Vaisravana who resides in the city Alakavati, Located along the jewelled stairway of the Buddha's descent, Is surrounded by billions of gods and goddesses. Such yakshas command huge and powerful contingents of troops To subjugate adversaries and enemies, Conquering all. They are famous throughout all directions. Imbued with great dignity and virtue, They come to aid In

4186-419: The arising of bodhicitta. These elements, which constitute a kind of preliminary preparation for bodhicitta, are found in the "seven part worship" ( saptāṇgapūjā or saptavidhā anuttarapūjā ). This ritual form is visible in the works of Shantideva (8th century) and includes: After these preliminaries have been accomplished, then the aspirant is seen as being ready to give rise to bodhicitta, often through

4277-576: The battles between the heavens and asuras. These deities of virtues and great yaksha generals are located everywhere in Jambudvipa . They uphold and protect the Buddhadharma, generating compassion." Jains mainly maintain cult images of Arihants and Tirthankaras , who have conquered the inner passions and attained moksha. Yakshas and yakshinis are found in pair around the cult images of Jinas, serving as guardian deities. The yaksha

4368-576: The bodhisattva doctrine, the idea of a prediction of someone's future Buddhahood, is found in another Chinese early Buddhist text, the Discourse on an Explanation about the Past (MĀ 66). In this discourse, a monk named Maitreya aspires to become a Buddha in the future and the Buddha then predicts that Maitreya will become a Buddha in the future. Other discourses found in the Ekottarika-āgama present

4459-648: The bodhisattva ideal are found in the various Jataka tale sources, which mainly focus on stories of the past lives of the Sakyamuni. Among the non-Mahayana Nikaya schools, the Jataka literature was likely the main genre that contained bodhisattva teachings. These stories had certainly become an important part of popular Buddhism by the time of the carving of the Bharhut Stupa railings (c. 125–100 BCE), which contain depictions of around thirty Jataka tales. Thus, it

4550-510: The bodhisattva. The authors of the various Madhyamaka treatises often presented the view of the ekayana , and thus held that all beings can become bodhisattvas. The texts and sutras associated with the Yogacara school developed a different theory of three separate gotras (families, lineages), that inherently predisposed a person to either the vehicle of the arhat , pratyekabuddha or samyak-saṃbuddha (fully self-awakened one). For

4641-420: The compassionate mind aimed at awakening for the sake of all beings, is a central defining element of the bodhisattva path. Another key element of the bodhisattva path is the concept of a bodhisattva's praṇidhāna - which can mean a resolution, resolve, vow, prayer, wish, aspiration and determination. This more general idea of an earnest wish or solemn resolve which is closely connected with bodhicitta (and

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4732-481: The earlier monumental Yaksha statues, usually dated to a few centuries earlier. On the other hand, despite other known instances of Hellenistic influence on Indian art , very little if any such influence can be seen in this type of statue. Thus, they are quite different from the Greco-Buddhist art of Gandhara . This statue is in all probability a product of the art of Mathura , which was then transported to

4823-614: The early Hindu people of India. Yaksha worship coexisted with the priest-conducted sacrifices of the Vedic period. They were later viewed as the steward deities of the earth and the wealth buried beneath. In early Indian art, male yakṣas are portrayed either as fearsome warriors or as portly, stout and dwarf-like . Yakṣiṇī s are portrayed as beautiful young women with happy round faces and full breasts and hips. In Hindu, Buddhist and Jain Religion, Kubera , wealth and prosperity,

4914-706: The evolution of the bodhisattva doctrine." Other sutras in the Mahāratnakūṭa collection are also important sources for the bodhisattva path. Yaksha The Yakshas ( Sanskrit : यक्ष , IAST : Yakṣa , Pali : Yakkha ) are a broad class of nature spirits , usually benevolent, but sometimes mischievous or capricious, connected with water, fertility, trees, the forest, treasure and wilderness. They appear in Hindu , Jain and Buddhist texts , as well as ancient and medieval era temples of South Asia and Southeast Asia as guardian deities. The feminine form of

5005-494: The first known monumental stone sculptures in India. Two of these monumental yakshas are known from Patna , one from Vidisha and one from Parkham , as well as one yakshini from Vidisha. The yakṣas may have originally been the tutelary deity of a city, district, lake, or well. Their worship, together with popular belief in nagas (serpent deities), feminine fertility deities, and mother goddesses, may have had its origin among

5096-467: The future Buddha Maitreya and thus receive a prediction from him. Medieval Theravada literature and inscriptions report the aspirations of monks, kings and ministers to meet Maitreya for this purpose. Modern figures such as Anagarika Dharmapala (1864–1933), and U Nu (1907–1995) both sought to receive a prediction from a Buddha in the future and believed meritorious actions done for the good of Buddhism would help in their endeavor to become bodhisattvas in

5187-410: The future. Over time the term came to be applied to other figures besides Gautama Buddha in Theravada lands, possibly due to the influence of Mahayana . The Theravada Abhayagiri tradition of Sri Lanka practiced Mahayana Buddhism and was very influential until the 12th century. Kings of Sri Lanka were often described as bodhisattvas, starting at least as early as Sirisanghabodhi (r. 247–249), who

5278-521: The gates in Buddhist temples throughout the country since at least the 14th century. Ceramic sculptures of guardian yakshas were produced in Thailand , during the Sukhothai and Ayutthaya periods , between the 14th and 16th centuries, at several kiln complexes in northern Thailand . They are mostly depicted with a characteristic face, having big round bulging eyes and protruding fangs , as well as

5369-490: The great satrap Kharapallana together with the satrap Vanashpara." At the back of the base of the statue: "In the 3rd year of the Maharaja Kanishka, the 3rd (month) of winter, the 23rd day, on this (date specified as) above has (this gift) of Friar Bala, a master of the Tripitaka, (namely an image of) the Bodhisattva and an umbrella with a post, been erected." The style of this statue is somewhat reminiscent of

5460-699: The idea that Metteya ( Maitreya ), who currently resides in Tuṣita , would become the future Buddha and that this had been predicted by the Buddha Sakyamuni was also an early doctrine related to the bodhisattva ideal. It first appears in the Cakkavattisihanadasutta . According to A.L. Basham, it is also possible that some of the Ashokan edicts reveal knowledge of the bodhisattva ideal. Basham even argues that Ashoka may have considered himself

5551-402: The image belonged to Mathura school. The inscriptions on both the statue and its umbrella or chhatra indicate that it was a gift from a Buddhist monk named Bala. The figure stands in a strictly frontal position which is completely upright in a linear fashion. Thus posture is a continuation of traditional portrayal of yaksha and chauri figures of Maurya-Shunga times. Coomarawamy, thus, wrote that

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5642-404: The image. Lion was the royal insignia of the Sakya clan, in which Gautam Buddha was born. This makes it highly likely that the statue is representing Sakyamuni Buddha himself. The term Bodhisattava is indicative of spiritual journey and may be used for a Buddha as well. It literally means an enlightened being. The shaven head is also in contrast with Ushnisha in images from north west. The right arm

5733-524: The images of Buddha evolved from strictly Indian inspiration and repertoire. The portly body and fleshy physique are similar to early Indic sculptures and not a muscular male figure that entered the north-west region with the Indo-Greeks. Even the garment, lower dhoti tied securely with a stash on the waist is also similar to other images of the Mathura school. The upper torso of a Buddha is not shown bare, therefore, unlike usual representations of male figures, thin clinging cloth with discernible pleats go across

5824-403: The left shoulder and hangs on his arm. Despite the damage, it can be said that the facial features like a stiff smile, and round face also show Indic style. The inscription identifies the figure as Bodhisattva but many iconographic features, of the statue, such as costume, lack of jewellery and ornamentation, show that it was a Buddha. It is also noteworthy that there is a lion between the feet of

5915-497: The marvelous qualities of the bodhisattva Gautama in his previous life in Tuṣita heaven. The Pali text focuses on how the bodhisattva was endowed with mindfulness and clear comprehension while living in Tuṣita, while the Chinese source states that his lifespan, appearance, and glory was greater than all the devas (gods). These sources also discuss various miracles which accompanied the bodhisattva's conception and birth, most famously, his taking seven steps and proclaiming that this

6006-399: The names of the Indo-Scythian Northern Satraps Mahakshatrapa ("Great Satrap") Kharapallana and the Kshatrapa ("Satrap") Vanaspara are mentioned as satraps for the eastern territories of Kanishka's empire. There are altogether three inscriptions, the largest one being the inscription on the octagonal shaft of the umbrella. The octagonal shaft and its umbrella are visible in "Avatāraṇa:

6097-418: The path beginning with the first arising of the thought of becoming a Buddha ( prathamacittotpāda ), or the initial arising of bodhicitta , typically aeons before one first receives a Buddha's prediction, and apply the term bodhisattva from this point." The Ten Stages Sutra , for example, explains that the arising of bodhicitta is the first step in the bodhisattva's career. Thus, the arising of bodhicitta,

6188-429: The recitation of a bodhisattva vow . Contemporary Mahāyāna Buddhism encourages everyone to give rise to bodhicitta and ceremonially take bodhisattva vows. With these vows and precepts, one makes the promise to work for the complete enlightenment of all sentient beings by practicing the transcendent virtues or paramitas . In Mahāyāna, bodhisattvas are often not Buddhist monks and are former lay practitioners. After

6279-463: The self-conceit that they are." However, for Sarvāstivāda, one is not technically a bodhisattva until the end of the third incalculable aeon, after which one begins to perform the actions which lead to the manifestation of the marks of a great person . The Mahāvastu of the Mahāsāṃghika - Lokottaravādins presents various ideas regarding the school's conception of the bodhisattva ideal. According to this text, bodhisattva Gautama had already reached

6370-447: The sravakas do so for their own good ( sv-ārtha ) and thus, do not have bodhicitta (which is compassionately focused on others). Mahayana bodhisattvas were not just abstract models for Buddhist practice, but also developed as distinct figures which were venerated by Indian Buddhists. These included figures like Manjushri and Avalokiteshvara , which are personifications of the basic virtues of wisdom and compassion respectively and are

6461-408: The sravakas, he preached the doctrine which is associated with the four Noble Truths and leads to Dependent Origination. It aims at transcending birth, old age, disease, death, sorrow, lamentation, pain, distress of mind and weariness; and it ends in nirvana. But, to the great being, the bodhisattva, he preached the doctrine, which is associated with the six perfections and which ends in the Knowledge of

6552-444: The state of a śrāvaka not only in Mahayana but also in Theravada. Rahula writes "the fact is that both the Theravada and the Mahayana unanimously accept the Bodhisattva ideal as the highest...Although the Theravada holds that anybody can be a Bodhisattva, it does not stipulate or insist that all must be Bodhisattva which is considered not practical." He also quotes the 10th century king of Sri Lanka, Mahinda IV (956–972 CE), who had

6643-401: The superior goal of sambodhi ( Buddhahood ) and thus must continue to strive until they reach this goal. The Aṣṭasāhasrikā Prajñāpāramitā Sūtra , one of the earliest known Mahayana texts, contains a simple and brief definition for the term bodhisattva , which is also the earliest known Mahāyāna definition. This definition is given as the following: "Because he has bodhi as his aim,

6734-499: The ten vows found in the Ten Stages Sutra . Mahayana sources also discuss the importance of a Buddha's prediction ( vyākaraṇa ) of a bodhisattva's future Buddhahood. This is seen as an important step along the bodhisattva path. Later Mahayana Buddhists also developed specific rituals and devotional acts for which helped to develop various preliminary qualities, such as faith, worship, prayer, and confession, that lead to

6825-405: The term bodhisatta is used in the early texts to refer to Gautama Buddha in his previous lives and as a young man in his last life, when he was working towards liberation . In the early Buddhist discourses , the Buddha regularly uses the phrase "when I was an unawakened Bodhisatta" to describe his experiences before his attainment of awakening. The early texts which discuss the period before

6916-414: The term "bodhisattva" can refer to those who follow any of the three vehicles, since all are working towards bodhi . Therefore, the specific term for a Mahāyāna bodhisattva is a mahāsattva (great being) bodhisattva . According to Atiśa 's 11th century Bodhipathapradīpa , the central defining feature of a Mahāyāna bodhisattva is the universal aspiration to end suffering for all sentient beings, which

7007-522: The three vehicles of the Śrāvakayāna , Pratyekabuddhayāna and the Bodhisattvayāna were really just one vehicle ( ekayana ). This is most famously promoted in the Lotus Sūtra which claims that the very idea of three separate vehicles is just an upaya , a skillful device invented by the Buddha to get beings of various abilities on the path. But ultimately, it will be revealed to them that there

7098-524: The time of the great scholar Buddhaghosa (5th-century CE), orthodox Theravāda held the standard Indian Buddhist view that there were three main spiritual paths within Buddhism: the way of the Buddhas ( buddhayāna ) i.e. the bodhisatta path; the way of the individual Buddhas ( paccekabuddhayāna ); and the way of the disciples ( sāvakayāna ). The Sri Lankan commentator Dhammapāla (6th century CE) wrote

7189-430: The two most important bodhisattvas in Mahayana. The development of bodhisattva devotion parallels the development of the Hindu bhakti movement . Indeed, Dayal sees the development of Indian bodhisattva cults as a Buddhist reaction to the growth of bhakti centered religion in India which helped to popularize and reinvigorate Indian Buddhism. Some Mahayana sutras promoted another revolutionary doctrinal turn, claiming that

7280-518: The wilderness and waylays and devours travellers, similar to the rakṣasas . Yakshas appear in Hindu , Jain and Buddhist texts. Several monumental yakshas are known from the time of the Maurya Empire period. They are variously dated from around the 3rd century BCE to the 1st century BCE. These statues are monumental (usually around 2 metres tall), and often bear inscriptions related to their identification as yakshas. They are considered as

7371-399: The word is IAST : Yakṣī or Yakshini ( Sanskrit : यक्षिणी , IAST : Yakṣiṇī ; Pali : Yakkhini ). In Hindu, Jain and Buddhist texts, the yakṣa s have a dual personality. On the one hand, a yakṣa may be an inoffensive nature- fairy , associated with woods and mountains; but there is also a darker version of the yakṣa , which is a kind of ( bhuta ) that haunts

7462-493: The words inscribed "none but the bodhisattvas will become kings of a prosperous Lanka," among other examples. Jeffrey Samuels echoes this perspective, noting that while in Mahayana Buddhism the bodhisattva path is held to be universal and for everyone, in Theravada it is "reserved for and appropriated by certain exceptional people." Mahāyāna Buddhism (often also called Bodhisattvayāna , "Bodhisattva Vehicle")

7553-472: The yaksha decided to let him go. Panchayudha explained that Silesaloma's monstrous state was caused by wicked deeds from his past lives, and he taught the yaksha the five precepts , after which Silesaloma renounced violence and transformed into a friendly forest spirit. The Mahāmāyūrīvidyārājñī Sūtra, a text that dates back to fourth century or earlier (translated from the Sanskrit by Kumarajiva ), gives

7644-746: The year 3 of the Great King Kaniska, [month] 3 of winter, day 22: 2–3. on this aforementioned [date], [as the gift] of the Monk Bala, Tripitaka Master and companion of the Monk Pusyavuddhi [= Pusyavrddhi or Pusyabuddhi?], 4. this Bodhisattva and umbrella-and-staff was established 5. in Varanasi, at the Lord's promenade, together with [Bala's] mother 6. and father, with his teachers and masters, his companions 7. and students, with

7735-415: The yogacarins then, only some beings (those who have the "bodhisattva lineage") can enter the bodhisattva path. In East Asian Buddhism, the view of the one vehicle ( ekayana ) which holds that all Buddhist teachings are really part of a single path, is the standard view. The term bodhisattva was also used in a broader sense by later authors. According to the eighth-century Mahāyāna philosopher Haribhadra ,

7826-452: Was also traditionally considered to be a reincarnation of Maitreya. Paul Williams writes that some modern Theravada meditation masters in Thailand are popularly regarded as bodhisattvas. Various modern figures of esoteric Theravada traditions (such as the weizzās of Burma) have also claimed to be bodhisattvas. Theravada bhikkhu and scholar Walpola Rahula writes that the bodhisattva ideal has traditionally been held to be higher than

7917-598: Was his last life. The Chinese source (titled Discourse on Marvellous Qualities ) also states that while living as a monk under the Buddha Kāśyapa he "made his initial vow to [realize] Buddhahood [while] practicing the holy life." Another early source that discusses the qualities of bodhisattvas is the Mahāpadāna sutta. This text discusses bodhisattva qualities in the context of six previous Buddhas who lived long ago, such as Buddha Vipaśyī . Yet another important element of

8008-443: Was probably in traditional Abhaymudra as indicated by fragments found near the statue. A halo, now lost, must have been behind his head. The large umbrella or chhatra above the head signifies the rank and high status of the person portrayed but also states that the person had attained enlightenment. The underside of the umbrella is carved with many Buddhist symbols like Lotus, beats and other auspicious symbols. The inscription on

8099-888: Was renowned for his compassion, took vows for the welfare of the citizens, and was regarded as a mahāsatta (Sanskrit: mahāsattva ), an epithet used almost exclusively in Mahayana Buddhism . Many other Sri Lankan kings from the 3rd until the 15th century were also described as bodhisattas and their royal duties were sometimes clearly associated with the practice of the ten pāramitās . In some cases, they explicitly claimed to have received predictions of Buddhahood in past lives. Popular Buddhist figures have also been seen as bodhisattvas in Theravada Buddhist lands. Shanta Ratnayaka notes that Anagarika Dharmapala , Asarapasarana Saranarikara Sangharaja, and Hikkaduwe Sri Sumamgala "are often called bodhisattvas". Buddhaghosa

8190-462: Was taught for all beings to follow. This was in contrast to the Nikaya schools, which held that the bodhisattva path was only for a rare set of individuals. Indian Mahayanists preserved and promoted a set of texts called Vaipulya ("Extensive") sutras (later called Mahayana sutras ). Mahayana sources like the Lotus Sutra also claim that arhats that have reached nirvana have not truly finished their spiritual quest, for they still have not attained

8281-419: Was widely cited by various sources. According to Ulrich Pagel, this text is "one of the longest works on the bodhisattva in Mahayana literature" and thus provides extensive information on the topic bodhisattva training, especially the perfections ( pāramitā ) . Pagel also argues that this text was quite influential on later Mahayana writings which discuss the bodhisattva and thus was "of fundamental importance to

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