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*{{i|I. Introductory Remarks|169}} | *{{i|I. Introductory Remarks|169}} | ||
2. The Two | *{{i|2. The Two ''Bodhicittotpāda'' Traditions|170}} | ||
3. Tibetan Assessments of the Two | *{{i|3. Tibetan Assessments of the Two ''Bodhicittotpāda'' Traditions|172}} | ||
4. The Names of the Two | *{{i|4. The Names of the Two ''Bodhicittotpāda'' Traditions|173}} | ||
5. The Two | *{{i|5. The Two ''Bodhicittotpāda'' Traditions: The Basis of the Distinctions|175}} | ||
6. The Two | *{{i|6. The Two ''Bodhicittotpāda'' Traditions: Personal Authorities|175}} | ||
7. The Two | *{{i|7. The Two ''Bodhicittotpāda'' Traditions: Scriptural Authorities|176}} | ||
8. The Historical Background of the | *{{i|8. The Historical Background of the ''Bodhicittotpāda'' Ritual|177}} | ||
9. What Is Actually Generated by the Ritual? | *{{i|9. What Is Actually Generated by the Ritual?|180}} | ||
10. The Optionality of an Officiant in the Two Traditions | *{{i|10. The Optionality of an Officiant in the Two Traditions|181}} | ||
11. Qualifications for Officiants in the Two Traditions | *{{i|11. Qualifications for Officiants in the Two Traditions|182}} | ||
12. The Eligibility of Candidates in the Two Traditions | *{{i|12. The Eligibility of Candidates in the Two Traditions|183}} | ||
13. The Preparatory Procedures of the | *{{i|13. The Preparatory Procedures of the ''Bodhicittotpāda'' Ritual|186}} | ||
14. The Main Procedures of the | *{{i|14. The Main Procedures of the ''Bodhicittotpāda'' Ritual|187}} | ||
15. The Concluding Procedures of the | *{{i|15. The Concluding Procedures of the ''Bodhicittotpāda'' Ritual|188}} | ||
16. Observances and Offences in the Two Traditions | *{{i|16. Observances and Offences in the Two Traditions|188}} | ||
(a) The Cardinal Transgressions in the | **{{i|(a) The Cardinal Transgressions in the Mañjuśrī-Nāgārjuna Tradition|189}} | ||
(b) The Cardinal Transgressions in the Maitreya- | **{{i|(b) The Cardinal Transgressions in the Maitreya-Asaṅga Tradition|191}} | ||
(c) The Minor Offences in the Two Traditions | **{{i|(c) The Minor Offences in the Two Traditions|192}} | ||
17. Reestablishing a Broken Vow in the Two Traditions | *{{i|17. Reestablishing a Broken Vow in the Two Traditions|193}} | ||
18. Concluding Remarks | *{{i|18. Concluding Remarks|194}} | ||
(f) The Three Modes of Emergence Open to Gnosis | *'''Chapter Seven: A Typology of ''Bodhicitta'' ''' | ||
5. Ontological Bodhicitta | |||
(a) The Conception of Ontological Bodhicitta | *{{i|1. Introductory Remarks|195}} | ||
(b) An Outcome of a Philosophical Quest? | *{{i|2. An Overview of the Five Types of ''Bodhicitta''|196}} | ||
(c) Synonyms and Near Synonyms of Ontological Bodhicitta | *{{i|3. Ethico-Spiritual ''Bodhicitta''|197}} | ||
(d) Two Distinct Perceptions of Ontological Bodhicitta | *{{i|4. Gnoseological ''Bodhicitta''|198}} | ||
(e) Some Salient Features of Ontological Bodhicitta | **{{i|(a) What Gnoseologicai ''Bodhicitta'' Is|198}} | ||
6. Psycho-Physiological Bodhicitta | **{{i|(b) Some Synonyms of Gnoseological ''Bodhicitta''|198}} | ||
(a) What is Psycho-Physiological Bodhicitta? | **{{i|(c) Some Salient Features of Gnoseological ''Bodhicitta''|199}} | ||
(b) Some Salient Features of Psycho-Physiological Bodhicitta | **{{i|(d) Who Possesses Gnoseological ''Bodhicitta''?|201}} | ||
( c) Probable Motives for the Conception of Psycho-Physiological Bodhicitta | **{{i|(e) Gnosis as Abiding in the Body|202}} | ||
(d) The Problems of Physicality and Sexuality in Buddhism | **{{i|(f) The Three Modes of Emergence Open to Gnosis|204}} | ||
(e) Psycho-Physiological Bodhicitta in Yogic Practices | *{{i|5. Ontological ''Bodhicitta''|205}} | ||
7. | **{{i|(a) The Conception of Ontological ''Bodhicitta''|206}} | ||
(a) General Features of Bodhicitta Symbolism | **{{i|(b) An Outcome of a Philosophical Quest?|211}} | ||
(b) Putting Symbolism in a Buddhist Philosophical Context | **{{i|(c) Synonyms and Near Synonyms of Ontological ''Bodhicitta''|214}} | ||
(c) Three Kinds of Semeiological Bodhicitta: Visual, Verbal, and | **{{i|(d) Two Distinct Perceptions of Ontological ''Bodhicitta''|216}} | ||
(d) | **{{i|(e) Some Salient Features of Ontological ''Bodhicitta''|217}} | ||
8. A Concluding Assessment of the Five Types of Bodhicitta | *{{i|6. Psycho-Physiological ''Bodhicitta''|217}} | ||
Chapter Eight: Traditional Classifications of Bodhicitta | **{{i|(a) What is Psycho-Physiological ''Bodhicitta''?|218}} | ||
1. Introductory Remarks | **{{i|(b) Some Salient Features of Psycho-Physiological ''Bodhicitta''|220}} | ||
2. Bodhicitta as a Fusion of | **{{i|(c) Probable Motives for the Conception of Psycho-Physiological ''Bodhicitta''|220}} | ||
(a) The Term | **{{i|(d) The Problems of Physicality and Sexuality in Buddhism|221}} | ||
(b) The Term | **{{i|(e) Psycho-Physiological ''Bodhicitta'' in Yogic Practices|223}} | ||
(c) The Importance of | *{{i|7. Semeiological ''Bodhicitta''|225}} | ||
(d) Tension between the Two Poles of Emptiness and Compassion | **{{i|(a) General Features of ''Bodhicitta'' Symbolism|225}} | ||
(e) Union of Emptiness and Compassion: A Tibetan Controversy | **{{i|(b) Putting Symbolism in a Buddhist Philosophical Context|226}} | ||
(f) Three Positions on the Fusion of | **{{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}} | |||
3. SubclassifYing Bodhicitta into Praflidhicitta and Prasthiinacitta........................... 246 | 3. SubclassifYing Bodhicitta into Praflidhicitta and Prasthiinacitta........................... 246 | ||
(a) The Locus Classicus of the Classification..................................................... 246 | (a) The Locus Classicus of the Classification..................................................... 246 | ||
Revision as of 14:11, 10 August 2020
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)
| 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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