The Resolve to Become a Buddha

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*'''Chapter Four: The Buddha's First Resolve to Become a ''Buddha'' '''
*'''Chapter Four: The Buddha's First Resolve to Become a ''Buddha'' '''


1. Introductory Remarks..... ........... ..... ...... ... ..... ... ..... ....... ... .......... ....... ............ ..... ....... 91
*{{i|1. Introductory Remarks|91}}
2. The Historical Buddha as One of Many and Yet One ofa Kind............................. 92
*{{i|2. The Historical Buddha as One of Many and Yet One of a Kind|92}}
3. Three Events Marking the Career of the Buddha.................................................... 92
*{{i|3. Three Events Marking the Career of the Buddha|92}}
(a) The First Event: The Initial Resolve to Become a Buddha........................... 94
**{{i|(a) The First Event: The Initial Resolve to Become a ''Buddha''|94}}
(i) Attempts to Resolve the Illogicality of Several 'First Times' ............. 98
***{{i|(i) Attempts to Resolve the Illogicality of Several 'First Times'|98}}
(ii) Was the Historical Bodhisattva 'King-Like' or 'Herdsman-Like'?.... 99
***{{i|(ii) Was the Historical Bodhisattva 'King-Like' or 'Herdsman-Like'?|99}}
(b) The Second Event: Striving to Become a Buddha. ... ... .............. ..... ......... ..... 100
**{{i|(b) The Second Event: Striving to Become a ''Buddha''|100}}
(c) The Third Event: The Time and Place of the Buddha's Awakening ........... 102
**{{i|(c) The Third Event: The Time and Place of the Buddha's Awakening|102}}
4. A Historical Sketch of the Buddha's Initial Resolve to Become a Buddha............ 104
*{{i|4. A Historical Sketch of the Buddha's Initial Resolve to Become a ''Buddha''|104}}
5. Concluding Remarks............................................................................................... 105
*{{i|5. Concluding Remarks|105}}
Chapter Five: Mahayana, Bodhisattva, and Bodhicitta
1. Introductory Remarks........ .................. ............ ....... ... ..... .... ........ ...... ......... ..... ......... 107
2. The Concepts of Yana in Buddhism........................................................................ 109
(a) TheVariousModelsofYana ........................................................................ 110
(i) The One-Vehicle ModeL................................................................. 111
(ii) The Two-Vehicle ModeL................................................................ 112
(iii) The Three-Vehicle ModeL.............................................................. 113
(iv) The Four-Vehicle ModeL................................................................ 115
(v) The Five-Vehicle ModeL................................................................ 116
(vi) The Nine-Vehicle ModeL................................................................ 117
(vii) The n-Vehicle ModeL...................................... ............................... 118
(viii) The No-Vehicle ModeL................................................................... 119
(b) Which Vehicles Are Buddhist?.................................................................... 120
(c) Mahayana .............................................. ~....................................................... 121
(i) Dissent on the Origin of Mahayana.............................................. ..... 121
(ii) The Content of Mahayana.............................................. ................... 122
(iii) Is Mahayana Indispensable? Is Vajrayana Indispensable? ............... 125
3. The Concepts of Sattva and Bodhisattva................................................................ 126
(a) No Bodhisattvas without Sattvas................................................ .................. 127
(b) Faith-oriented and Reason-oriented Sentient Beings.................................... 128
(c) The Term Bodhisattva...................................... ............................................. 129
(d) Synonyms of Bodhisattva.............................................................................. 133
(e) Types of Bodhisattvas .......................................... ;........................................ 134
(i) Historical, Celestial, and Earthly Bodhisattvas................................. 135


(ii) Human and Non-human Bodhisattvas............................................... 136
*'''Chapter Five: Mahāyāna, ''Bodhisattva'', and ''Bodhicitta'' '''
(iii) Male and Female Bodhisattvas......................................................... 137
(iv) Ordained and Lay Bodhisattvas........................................................ 139
(v) Bodhisattvas with Different Backgrounds........................................ 139
(t) The Sravaka-Bodhisattva Distinction........................................................... 140
(g) The Concept of Vajrasattva.......................................................................... 142
4. The Term Bodhicitta and Its Definition................................................................. 144
(a) The Term Bodhicitta in the A$!asahasrika.................................................... 144
(b) The Term Bodhicitta in the Drumakinnararajapariprcchasutra.................. 145
(c) The Term Bodhicitta in the Bodhisattvabhumi............................................. 148
(d) The Relative Chronology ofthe A$!asahasrika" and the Bodhisattvabhumi.. 148
(e) The Terms Cittotpada, Bodhicitta, and Bodhicittotpada.............................. 149
(t) Some Definitions of Bodhicitta or Cittotpada.............................................. 151
(g) How Indispensable Is Bodhicitta for a Bodhisattva? .................................... 154
(h) Benefits and Functions of Bodhicitta .................................................. :......... 160
5. Concluding Remarks.............................................................................................. 166
Chapter Six: The Two Bodhicittotpiida Traditions
I. Introductory Remarks............................................................................................. 169
2. The Two Bodhicittotpada Traditions..................................................................... 170
3. Tibetan Assessments of the Two Bodhicittotpada Traditions............................... 172
4. The Names of the Two Bodhicittotpada Traditions............................................... 173
5. The Two Bodhicittotpada Traditions: The Basis of the Distinctions .................... 175
6. The Two Bodhicittotpada Traditions: Personal Authorities ................................. 175
7. The Two Bodhicittotpada Traditions: Scriptural Authorities................................ 176
8. The Historical Background of the Bodhicittotpada RituaL.................................. 177
9. What Is Actually Generated by the Ritual?............................................................ 180
10. The Optionality of an Officiant in the Two Traditions.................................. ........ 181
11. Qualifications for Officiants in the Two Traditions............................................... 182
12. The Eligibility of Candidates in the Two Traditions.............................................. 183
13. The Preparatory Procedures of the Bodhicittotpada Ritual................................... 186
14. The Main Procedures of the Bodhicittotpada RituaL.......................................... 187
15. The Concluding Procedures of the Bodhicittotpada Ritual................................... 188
16. Observances and Offences in the Two Traditions................................................. 188
(a) The Cardinal Transgressions in the Mafijusn-Nagiirjuna Tradition............ 189
(b) The Cardinal Transgressions in the Maitreya-Asailga Tradition.................. 191
(c) The Minor Offences in the Two Traditions.................................................. 192
17. Reestablishing a Broken Vow in the Two Traditions............................................ 193
18. Concluding Remarks.............................................................................................. 194
Chapter Seven: A Typology of Bodhicitta
1. Introductory Remarks............................................................................................. 195
2. An Overview of the Five Types of Bodhicitta........................................................ 196
3. Ethico-Spiritual Bodhicitta..................................................................................... 197
4. Gnoseological Bodhicitta....................................................................................... 198
(a) What Gnoseologicai Bodhicitta Is................................................................. 198
(b) Some Synonyms of Gnoseological Bodhicitta.............................................. 198
(c) Some Salient Features of Gnoseological Bodhicitta..................................... 199
(d) Who Possesses Gnoseological Bodhicitta?.................................................. 201
(e) Gnosis as Abiding in the Body...... ..... ................. ........ ......... ...... ................... 202


(f) The Three Modes of Emergence Open to Gnosis......................................... 204
*{{i|1. Introductory Remarks|107}}
5. Ontological Bodhicitta........................................................................................... 205
*{{i|2. The Concepts of ''Yāna'' in Buddhism|109}}
(a) The Conception of Ontological Bodhicitta................................................... 206
**{{i|(a) The Various Models of ''Yāna''|110}}
(b) An Outcome of a Philosophical Quest? ...... ........ ..... ......... ..... ........... ........... 211
***{{i|(i) The One-Vehicle Model|111}}
(c) Synonyms and Near Synonyms of Ontological Bodhicitta........................... 214
***{{i|(ii) The Two-Vehicle Model|112}}
(d) Two Distinct Perceptions of Ontological Bodhicitta.;.................................. 216
***{{i|(iii) The Three-Vehicle Model|113}}
(e) Some Salient Features of Ontological Bodhicitta......................................... 217
***{{i|(iv) The Four-Vehicle Model|115}}
6. Psycho-Physiological Bodhicitta............................................................................ 217
***{{i|(v) The Five-Vehicle Model|116}}
(a) What is Psycho-Physiological Bodhicitta?.................................................. 218
***{{i|(vi) The Nine-Vehicle Model|117}}
(b) Some Salient Features of Psycho-Physiological Bodhicitta......................... 220
***{{i|(vii) The n-Vehicle Model|118}}
( c) Probable Motives for the Conception of Psycho-Physiological Bodhicitta.. 220
***{{i|(viii) The No-Vehicle Model|119}}
(d) The Problems of Physicality and Sexuality in Buddhism............................. 221
**{{i|(b) Which Vehicles Are Buddhist?|120}}
(e) Psycho-Physiological Bodhicitta in Yogic Practices.................................... 223
**{{i|(c) Mahāyāna|121}}
7. SemeiologicalBodhicitta....................................................................................... 225
***{{i|((i) Dissent on the Origin of Mahayana|121}}
(a) General Features of Bodhicitta Symbolism.................................................. 225
***{{i|((ii) The Content of Mahāyāna|122}}
(b) Putting Symbolism in a Buddhist Philosophical Context... ....... ........ ........... 226
***{{i|((iii) Is Mahāyāna Indispensable? Is Vajrayāna Indispensable?|125}}
(c) Three Kinds of Semeiological Bodhicitta: Visual, Verbal, and VisionaL.. 227
*{{i|(3. The Concepts of ''Sattva'' and ''Bodhisattva''|126}}
(d) Vajrayana Symbolism and Literalism..... ............ ... ... ....... ... ...... ... ....... .......... 231
**{{i|(a) No ''Bodhisattvas'' without ''Sattvas''|127}}
8. A Concluding Assessment of the Five Types of Bodhicitta.................................. 232
**{{i|(b) Faith-oriented and Reason-oriented Sentient Beings|128}}
Chapter Eight: Traditional Classifications of Bodhicitta
**{{i|(c) The Term ''Bodhisattva''|129}}
1. Introductory Remarks....... ..... .... ........... .... ...... .......... ........... .... ........... ........ ... ....... ... 235
**{{i|(d) Synonyms of ''Bodhisattva''|133}}
2. Bodhicitta as a Fusion of SunyatiilPrajfzii and KarUlJiiIUpiiya............................... 235
**{{i|(e) Types of ''Bodhisattvas''|134}}
(a) The Term SunyatiikarUlJiigarbha.................................................................. 236
***{{i|(i) Historical, Celestial, and Earthly ''Bodhisattvas''|135}}
(b) The Term SunyatiikarUlJiibhinna................................................................... 238
***{{i|(ii) Human and Non-human ''Bodhisattvas''|136}}
(c) The Importance of Upiiya and Prajfzii ...................................................... ,.... 239
***{{i|(iii) Male and Female ''Bodhisattvas''|137}}
(d) Tension between the Two Poles of Emptiness and Compassion.................. 243
***{{i|(iv) Ordained and Lay ''Bodhisattvas''|139}}
(e) Union of Emptiness and Compassion: A Tibetan Controversy.................... 245
***{{i|(v) ''Bodhisattvas'' with Different Backgrounds|139}}
(f) Three Positions on the Fusion of SunyatiilPrajfzii and KarUlJiiIUpiiya........ 245
**{{i|(f) The ''Śrāvaka-Bodhisattva'' Distinction|140}}
3. SubclassifYing Bodhicitta into Praflidhicitta and Prasthiinacitta........................... 246
**{{i|(g) The Concept of ''Vajrasattva''|142}}
(a) The Locus Classicus of the Classification..................................................... 246
*{{i|4. The Term ''Bodhicitta'' and Its Definition|144}}
(b) The Possible Historical Development of the Subclassification.... ... ..... ........ 248
**{{i|(a) The Term ''Bodhicitta'' in the ''Aṣṭasāhasrikā''|144}}
(c) The Pervasiveness of the Classification........................................................ 248
**{{i|(b) The Term ''Bodhicitta'' in the ''Drumakinnararājaparipṛcchāsūtra''|145}}
(d) Distinctions, Interpretations, and Controversies........................................... 249
**{{i|(c) The Term ''Bodhicitta'' in the ''Bodhisattvabhūmi''|148}}
4. SubclassifYing Bodhicitta into Conventional and Absolute................................... 251
**{{i|(d) The Relative Chronology of the ''Aṣṭasāhasrikā'' and the ''Bodhisattvabhūmi''|148}}
(a) Two Strands of the Conventional-Absolute Classification........................... 252
**{{i|(e) The Terms ''Cittotpāda'', ''Bodhicitta'', and ''Bodhicittotpāda''|149}}
(b) Textual Sources of the Conventional-Absolute Classification..................... 253
**{{i|(f) Some Definitions of ''Bodhicitta'' or ''Cittotpāda''|151}}
(c) The Relative Chronology of the Conventional-Absolute Classification....... 255
**{{i|(g) How Indispensable Is ''Bodhicitta'' for a ''Bodhisattva''?|154}}
(d) Two Different Perceptions of Conventional and Absolute Bodhicitta......... 256
**{{i|(h) Benefits and Functions of ''Bodhicitta''|160}}
(e) Can Absolute Bodhicitta be Generated Ritually? A Tibetan Controversy.... 258
*{{i|5. Concluding Remarks|166}}
5. Leading to the Goal and Not Leading to the Goa1................................................. 261
6. A Stable One and an Unstable One........................................................................ 262
7. Twofold Classifications of Cittotpiida in the ViniscayasarrzgrahalJf..................... 263
(a) Samiidiinasiirrzketika and Dharmatiipratilambhika....................................... 263
(b) The One That Is Uncertain and the One That Is Certain. .... .... .... ... ........... .... 264
(c) The One That Is Impure and the One That Is Pure...... .... .............. ........ ... .... 264
(d) The One That Is Weak and the One That Is Strong...................................... 265
(e) The One That Has Yielded the Ultimate Result and the One
That Has Not yet........................................................................................... 265
8. Undistinguished and Distinguished Cittotpiida...................................................... 266
9. The One Characterised by Karuflii and the One Characterised by Prajfzii............ 266


10. Ongoing and Non-Ongoing Cittotpiida............................................... ................... 267
*'''Chapter Six: The Two ''Bodhicittotpāda'' Traditions'''
11. A Threefold Classification: King-like, Boatman-like, and Herdsman-like.......... 267
(a) Some Indian Precursors of the Classification... ..... .... .... ......... ...... ..... .... ....... 268
(b) Assessments by Some Tibetan Scholars ................................. ,..................... 269
12. A Fourfold Classification....................................................................................... 271
13. SubclassifYing Bodhicitta into Ten Types.............................................................. 273
14. Twenty-Two Kinds of Cittotpiida.......................................................................... 273
(a) Sources of the Twenty-Two Kinds of Cittotpada......................................... 273
(b) A Historical Sketch...... ........... ........ ......... ......... ....... ..... ............... ........ ......... 274
15. Concluding Remarks.............................................................................................. 275
Chapter Nine: Causes and Conditions pertaining to Bodhicitta
1. Introductory Remarks.............................................................................................. 277
2. Causes and Conditions pertaining to Bodhicitta in the Sutra Sources.................... 277
3. Causes and Conditions pertaining to Bodhicitta in the Bodhisattvabhumi............ 279
4. Causes and Conditions pertaining to Bodhicitta in the MahayanasutraZa7}'lki'ira... 283
5. Causes and Conditions pertaining to Bodhicitta as Discussed Elsewhere.. ........... 284
6. Compassion as the Root Cause of Bodhicitta........................................................ 285
7. Concluding Remarks.............................................................................................. 289
Chapter Ten: The Mahayana Observances and the Maintenance ofBodhicitta
1. Introductory Remarks.............................................................................................. 291
2. The Model of the Four Cardinal Transgressions (miiZapatti).................................. 292
3. Pledges and the Maintenance of Bodhicitta in the Kriyatantras............................. 295
(a) The Vairocanabhisa7}'lbodhitantra................................................................ 296
(b) The Guhyatantra........................................................................................... 298
(c) The Susiddhikaratantra................................................................................. 300
(d) The Subahupariprcchatantra........................................................................ 303
4. Pledges and Maintenance of Bodhicitta in the Yogatantras.................................. 305
(a) The Durgatiparisodhanatantra..................................................................... 305
(b) The Vajrasikharatantra................................................................................. 307
(c) The Srfparamiidyatantra.......... ........... .... ...... ............ ..... ............................... 310
(d) The Tattvasa7}'lgrahasutra.................................................................. ........... 312
5. Pledges and the Maintenance of Bodhicitta in the Mahayoga System.................. 313
(a) The Buddhasamayogatantra ......................... ,............................................... 319
(b) The Kr$/Jayamaritantra and Guhyasamajabhi$ekavidhi............................... 320
(c) The GuhyendutiZakatantra............................................................................ 328
(d) The *Guhyagarbhatantra.............................................................................. 329
(e) Padmasambhava's Categories of Pledges..................................................... 329
6. All Mahayana Precepts Relating to the Maintenance of Bodhicitta...................... 330
7. Concluding Remarks.............................................................................................. 331
Chapter Eleven: The Relapse and Restoration of Bodhicitta
1. Introductory Remarks............................................................................................. 333
2. Impairment to or Loss of Bodhicitta...................................................................... 334
3. Causes of the Partial or Total Breach of Vows...................................................... 337
4. Causes of Impairment to or Loss of Bodhicitta...................................................... 338
5. The Abandonment of Bodhicitta as the Severest Transgression............................ 346
6. The Types of Setbacks ...................... ;.................................................................... 348


7. The Restorability of Bodhicitta ...................................... : ....... ;............................... 351
*{{i|I. Introductory Remarks|169}}
8. Retaking and Restoring Bodhicitta........................................................................ 352
*{{i|2. The Two ''Bodhicittotpāda'' Traditions|170}}
9. The Four Strengths................................................................................................. 355
*{{i|3. Tibetan Assessments of the Two ''Bodhicittotpāda'' Traditions|172}}
10. Concluding Remarks.............................................................................................. 356
*{{i|4. The Names of the Two ''Bodhicittotpāda'' Traditions|173}}
Appendix A: A Critical Edition of the Sanskrit Text of Bodliisattvabhumi 1.2
*{{i|5. The Two ''Bodhicittotpāda'' Traditions: The Basis of the Distinctions|175}}
1. Introduction............................................................................................................ 357
*{{i|6. The Two ''Bodhicittotpāda'' Traditions: Personal Authorities|175}}
(a) Extant Manuscripts, Critical Editions, and
*{{i|7. The Two ''Bodhicittotpāda'' Traditions: Scriptural Authorities|176}}
Other Related Studies on the Bodhisattvabhumi.......................................... 357
*{{i|8. The Historical Background of the ''Bodhicittotpāda'' Ritual|177}}
(b) A Brief Description of the Extant Manuscripts and Editions....................... 362
*{{i|9. What Is Actually Generated by the Ritual?|180}}
(c) Some Observations as to the Stemmatic Relation of the MSS..................... 365
*{{i|10. The Optionality of an Officiant in the Two Traditions|181}}
(d) Method and Abbreviations Employed in the Critical
*{{i|11. Qualifications for Officiants in the Two Traditions|182}}
Edition of the Sanskrit Text.......................................................................... 366
*{{i|12. The Eligibility of Candidates in the Two Traditions|183}}
2. The Text. ............................................................................................................... " 368
*{{i|13. The Preparatory Procedures of the ''Bodhicittotpāda'' Ritual|186}}
Appendix B: A Critical Edition of the Tibetan Text of Bodhisattvabhumi 1.2
*{{i|14. The Main Procedures of the ''Bodhicittotpāda'' Ritual|187}}
1. Introduction........................................ ................ ........................... ......................... 379
*{{i|15. The Concluding Procedures of the ''Bodhicittotpāda'' Ritual|188}}
2. The Text................................................................................................................. 382
*{{i|16. Observances and Offences in the Two Traditions|188}}
Abbreviations and Bibliography
**{{i|(a) The Cardinal Transgressions in the Mañjuśrī-Nāgārjuna Tradition|189}}
1. Journals, Collections, Reference Books, Series, and Other Abbreviations............ 391
**{{i|(b) The Cardinal Transgressions in the Maitreya-Asaṅga Tradition|191}}
2. Indian Sources........................................................................................................ 393
**{{i|(c) The Minor Offences in the Two Traditions|192}}
3. Tibetan Sources...................................................................................................... 404
*{{i|17. Reestablishing a Broken Vow in the Two Traditions|193}}
4. Secondary Sources................................................................................................. 411
*{{i|18. Concluding Remarks|194}}
Index............................................................................................................................... 431
 
*'''Chapter Seven: A Typology of ''Bodhicitta'' '''
 
*{{i|1. Introductory Remarks|195}}
*{{i|2. An Overview of the Five Types of ''Bodhicitta''|196}}
*{{i|3. Ethico-Spiritual ''Bodhicitta''|197}}
*{{i|4. Gnoseological ''Bodhicitta''|198}}
**{{i|(a) What Gnoseologicai ''Bodhicitta'' Is|198}}
**{{i|(b) Some Synonyms of Gnoseological ''Bodhicitta''|198}}
**{{i|(c) Some Salient Features of Gnoseological ''Bodhicitta''|199}}
**{{i|(d) Who Possesses Gnoseological ''Bodhicitta''?|201}}
**{{i|(e) Gnosis as Abiding in the Body|202}}
**{{i|(f) The Three Modes of Emergence Open to Gnosis|204}}
*{{i|5. Ontological ''Bodhicitta''|205}}
**{{i|(a) The Conception of Ontological ''Bodhicitta''|206}}
**{{i|(b) An Outcome of a Philosophical Quest?|211}}
**{{i|(c) Synonyms and Near Synonyms of Ontological ''Bodhicitta''|214}}
**{{i|(d) Two Distinct Perceptions of Ontological ''Bodhicitta''|216}}
**{{i|(e) Some Salient Features of Ontological ''Bodhicitta''|217}}
*{{i|6. Psycho-Physiological ''Bodhicitta''|217}}
**{{i|(a) What is Psycho-Physiological ''Bodhicitta''?|218}}
**{{i|(b) Some Salient Features of Psycho-Physiological ''Bodhicitta''|220}}
**{{i|(c) Probable Motives for the Conception of Psycho-Physiological ''Bodhicitta''|220}}
**{{i|(d) The Problems of Physicality and Sexuality in Buddhism|221}}
**{{i|(e) Psycho-Physiological ''Bodhicitta'' in Yogic Practices|223}}
*{{i|7. Semeiological ''Bodhicitta''|225}}
**{{i|(a) General Features of ''Bodhicitta'' Symbolism|225}}
**{{i|(b) Putting Symbolism in a Buddhist Philosophical Context|226}}
**{{i|(c) Three Kinds of Semeiological ''Bodhicitta'': Visual, Verbal, and Visional|227}}
**{{i|(d) Vajrayāna Symbolism and Literalism|231}}
*{{i|8. A Concluding Assessment of the Five Types of ''Bodhicitta''|232}}
 
*'''Chapter Eight: Traditional Classifications of ''Bodhicitta'' '''
 
*{{i|1. Introductory Remarks|235}}
*{{i|2. ''Bodhicitta'' as a Fusion of ''Śūnyatā''/''Prajñā'' and ''Karūṇā''/ ''Upāya''|235}}
**{{i|(a) The Term ''Śūnyatākarūṇāgarbha''|236}}
**{{i|(b) The Term ''Śūnyatākarūṇābhinna''|238}}
**{{i|(c) The Importance of ''Upāya'' and ''Prajñā''|239}}
**{{i|(d) Tension between the Two Poles of Emptiness and Compassion|243}}
**{{i|(e) Union of Emptiness and Compassion: A Tibetan Controversy|245}}
**{{i|(f) Three Positions on the Fusion of ''Śūnyatā''/''Prajñā'' and  ''Karūṇā''/ ''Upāya''|245}}
*{{i|3. Subclassifying ''Bodhicitta'' into ''Praṇidhicitta'' and ''Prasthānacitta''|246}}
**{{i|(a) The Locus Classicus of the Classification|246}}
**{{i|(b) The Possible Historical Development of the Subclassification|248}}
**{{i|(c) The Pervasiveness of the Classification|248}}
**{{i|(d) Distinctions, Interpretations, and Controversies|249}}
*{{i|4. Subclassifying ''Bodhicitta'' into Conventional and Absolute|251}}
**{{i|(a) Two Strands of the Conventional-Absolute Classification|252}}
**{{i|(b) Textual Sources of the Conventional-Absolute Classification|253}}
**{{i|(c) The Relative Chronology of the Conventional-Absolute Classification|255}}
**{{i|(d) Two Different Perceptions of Conventional and Absolute ''Bodhicitta''|256}}
**{{i|(e) Can Absolute ''Bodhicitta'' be Generated Ritually? A Tibetan Controversy|258}}
*{{i|5. Leading to the Goal and Not Leading to the Goal|261}}
*{{i|6. A Stable One and an Unstable One|262}}
*{{i|7. Twofold Classifications of ''Cittotpāda'' in the ''Viniścayasaṃgrahaṇī''|263}}
**{{i|(a) ''Samādānasāṃketika'' and ''Dharmatāpratilambhika''|263}}
**{{i|(b) The One That Is Uncertain and the One That Is Certain|264}}
**{{i|(c) The One That Is Impure and the One That Is Pure|264}}
**{{i|(d) The One That Is Weak and the One That Is Strong|265}}
**{{i|(e) The One That Has Yielded the Ultimate Result and the One That Has<br>Not yet|265}}
*{{i|8. Undistinguished and Distinguished ''Cittotpāda''|266}}
*{{i|9. The One Characterised by ''Karuṇā'' and the One Characterised by ''Prajñā''|266}}
*{{i|10. Ongoing and Non-Ongoing ''Cittotpāda''|267}}
*{{i|11. A Threefold Classification: King-like, Boatman-like, and Herdsman-like|267}}
**{{i|(a) Some Indian Precursors of the Classification|268}}
**{{i|(b) Assessments by Some Tibetan Scholars|269}}
*{{i|12. A Fourfold Classification|271}}
*{{i|13. Subclassifying ''Bodhicitta'' into Ten Types|273}}
*{{i|14. Twenty-Two Kinds of ''Cittotpāda''|273}}
**{{i|(a) Sources of the Twenty-Two Kinds of ''Cittotpāda''|273}}
**{{i|(b) A Historical Sketch|274}}
*{{i|15. Concluding Remarks|275}}
 
*'''Chapter Nine: Causes and Conditions pertaining to ''Bodhicitta'' '''
 
*{{i|1. Introductory Remarks|277}}
*{{i|2. Causes and Conditions pertaining to ''Bodhicitta'' in the ''Sūtra'' Sources|277}}
*{{i|3. Causes and Conditions pertaining to ''Bodhicitta'' in the ''Bodhisattvabhūmi''|279}}
*{{i|4. Causes and Conditions pertaining to ''Bodhicitta'' in the ''Mahāyānasūtrālaṃkāra''|283}}
*{{i|5. Causes and Conditions pertaining to ''Bodhicitta'' as Discussed Elsewhere|284}}
*{{i|6. Compassion as the Root Cause of ''Bodhicitta''|285}}
*{{i|7. Concluding Remarks|289}}
 
*'''Chapter Ten: The Mahāyāna Observances and the Maintenance of ''Bodhicitta'' '''
 
*{{i|1. Introductory Remarks|291}}
*{{i|2. The Model of the Four Cardinal Transgressions (''mūlāpatti'')|292}}
*{{i|3. Pledges and the Maintenance of ''Bodhicitta'' in the ''Kriyātantras''|295}}
**{{i|(a) The ''Vairocanābhisaṃbodhitantra''|296}}
**{{i|(b) The ''Guhyatantra''|298}}
**{{i|(c) The ''Susiddhikaratantra''|300}}
**{{i|(d) The ''Subāhuparipṛcchātantra''|303}}
*{{i|4. Pledges and Maintenance of ''Bodhicitta'' in the ''Yogatantras''|305}}
**{{i|(a) The ''Durgatipariśodhanatantra''|305}}
**{{i|(b) The ''Vajraśikharatantra''|307}}
**{{i|(c) The ''Śrīparamādyatantra''|310}}
**{{i|(d) The ''Tattvasaṃgrahasūtra''|312}}
*{{i|(5. Pledges and the Maintenance of ''Bodhicitta'' in the ''Mahāyoga'' System|313}}
**{{i|(a) The ''Buddhasamāyogatantra''|319}}
**{{i|(b) The ''Kṛṣṇayamāritantra'' and ''Guhyasamājābhiṣekavidhi''|320}}
**{{i|(c) The ''Guhyendutilakatantra''|328}}
**{{i|(d) The *''Guhyagarbhatantra''|329}}
**{{i|(e) Padmasambhava's Categories of Pledges|329}}
*{{i|6. All Mahāyāna Precepts Relating to the Maintenance of ''Bodhicitta''|330}}
*{{i|7. Concluding Remarks|331}}
 
*'''Chapter Eleven: The Relapse and Restoration of ''Bodhicitta'' '''
 
*{{i|1. Introductory Remarks|333}}
*{{i|2. Impairment to or Loss of ''Bodhicitta''|334}}
*{{i|3. Causes of the Partial or Total Breach of Vows|337}}
*{{i|4. Causes of Impairment to or Loss of ''Bodhicitta''|338}}
*{{i|5. The Abandonment of ''Bodhicitta'' as the Severest Transgression|346}}
*{{i|6. The Types of Setbacks|348}}
*{{i|7. The Restorability of ''Bodhicitta''|351}}
*{{i|8. Retaking and Restoring ''Bodhicitta''|352}}
*{{i|9. The Four Strengths|355}}
*{{i|10. Concluding Remarks|356}}
 
*'''Appendix A: A Critical Edition of the Sanskrit Text of ''Bodhisattvabhūmi'' 1.2'''
 
*{{i|1. Introduction|357}}
**{{i|(a) Extant Manuscripts, Critical Editions, and Other Related Studies on the ''Bodhisattvabhūmi''|357}}
**{{i|(b) A Brief Description of the Extant Manuscripts and Editions|362}}
**{{i|(c) Some Observations as to the Stemmatic Relation of the MSS|365}}
**{{i|(d) Method and Abbreviations Employed in the Critical Edition of the<br>Sanskrit Text|366}}
*{{i|2. The Text|368}}
 
*'''Appendix B: A Critical Edition of the Tibetan Text of ''Bodhisattvabhūmi'' 1.2'''
 
*{{i|1. Introduction|379}}
*{{i|2. The Text|382}}
 
*'''Abbreviations and Bibliography'''
 
*{{i|1. Journals, Collections, Reference Books, Series, and Other Abbreviations|391}}
*{{i|2. Indian Sources|393}}
*{{i|3. Tibetan Sources|404}}
*{{i|4. Secondary Sources|411}}
 
*{{i|'''Index'''|431}}
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Latest revision as of 15:00, 10 August 2020

The Resolve to Become a Buddha
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Becoming a buddha ('Awakened One') under the Bodhi tree (Ficus religiosa) was undoubtedly the most significant event in the career of the historical Buddha, and may be considered the starting point of Buddhism. According to both Mahāyāna ('Greater Vehicle') and Hīnayāna ('Lesser Vehicle') or non-Mahāyāna, the historical Buddha had sometime in the distant past resolved to become a buddha, thereby launching out on the career of a bodhisattva, that is, a sentient being who strives to attain the highest state of awakening. A major distinction between non-Mahāyāna and Mahāyāna, however, is that for the former the status of being a bodhisattva or buddha is confined to the historical Buddha (or a few others like him), while the ultimate soteriological goal of a disciple is Arhatship (that is, the final state of a saint who has attained release from the cycle of birth and death) primarily for oneself. For the latter, by contrast, even an ordinary sentient being is capable of undertaking the long and arduous career of a bodhisattva by generating bodhicitta and finally becoming a buddha (just like the historical Buddha himself), primarily for the sake of many other sentient beings. In sum, a person who possesses or has generated bodhicitta is considered to be a bodhisattva, and the form of Buddhism concerned with the theory and practice of a bodhisattva is known as Mahāyāna. The idea of bodhicitta in the sense of the resolve to become a buddha is hence the bedrock of Mahāyāna, and is what distinguishes a bodhisattva from a śrāvaka, Mahāyāna from non-Mahāyāna. It is presupposed by all forms of Mahāyāna Buddhism including Vajrayāna ('Diamond Vehicle'), or tantric Mahāyāna.
      Multiple internal and external factors must have contributed to the formation and further development of the concept of bodhicitta. The psychological need of the Buddhists to make up in one way or another for the demise of the historical Buddha may have been one of the principal internal factors that contributed to the formation of the idea of the resolve to become a buddha. Such an idea would not have lacked the doctrinal justification or legitimisation that it needed, for the non-Mahāyāna sources seem to abound in doctrinal elements that could easily be used to underpin the concept of bodhicitta. In its early phase of development, the idea of generating bodhicitta probably meant only the initial resolve to become a buddha, a momentous decision made by an aspirant seeking Buddhahood (buddhatva). This was seen as an indispensable but not necessarily a sufficient condition for the attainment of Buddhahood. However, gradually the idea came to encompass the entire theory and practice of a bodhisattva and to be considered not only a necessary but in fact a sufficient condition for such an attainment. In the course of time, even the true reality that a bodhisattva or buddha experiences as a spiritual event, the meditative insight or gnosis by means of which the true reality is experienced, and all conceivable resources or means—be they psycho-physiological, visual, verbal, or visional impulses that could be employed for becoming a buddha—came to be regarded as bodhicitta. It is this idea as found explicated in Indian and Tibetan Mahāyāna Buddhism that the present study seeks to examine. (Wangchuk, introductory remarks, 21–22)

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Citation Wangchuk, Dorji. The Resolve to Become a Buddha: A Study of the Bodhicitta Concept in Indo-Tibetan Buddhism. Studia Philologica Buddhica Monograph Series 23. Tokyo: International Institute for Buddhist Studies, 2007. https://dorjipenjore.files.wordpress.com/2014/08/the-resolve-to-become-a-buddha-a-study-of-the-bodhicitta-concept-in-indo-tibetan-buddhism.pdf.

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