how to be a bodhisattva
There are many people who are interested in Buddhism, have read lots of books, and sometimes have a much more extensive collection than we have in our temple library. However, does that mean they are a Buddhist? Maybe…but not necessarily. If so, when does someone go from just being interested in Buddhism to being a Buddhist? The first step is to begin searching for the truth. Then we encounter Buddhist teachings and practice. Sometimes first through books, sometimes by talking to a Buddhist, sometimes by just observing the Buddhist way of life. Then we try Buddhist practice and experience the joy and peace it brings, and observe how it enriches our life. It is at this point that we develop some faith in Buddhism as a teaching that makes sense which can have a positive impact in our lives - we look to the Three Treasures of Buddhism as sources of refuge.
The standard definition of a ‘Buddhist’ is someone who has taken refuge in the Three Treasures, or Jewels. They are the Buddha, the Dharma and the Saṃgha. To put it simply, that means looking to the Buddha as someone who has attained enlightenment before us, as a guide to help us on our own paths; regarding his teachings, the Dharma, as the best instruction to help us; and having respect for the community of believers, the Saṃgha. We come to hold these attitudes towards the Three Treasures naturally, and then take part in a special Refuge Ceremony to formally become a Buddhist. This is done in all schools of Buddhism.
That is the start of our journey of Buddhist faith and practice. Think back to your own journey - didn’t it follow these basic steps at the beginning? We should keep our faith in the Three Treasures, because that faith is our fuel to practise and study. With practise and study we can develop wisdom and compassion, and finally attain enlightenment in the future.
Next, we are Mahāyāna Buddhists who believe in, keep and uphold the Lotus Sūtra. That means we are on the “Bodhisattva path”. So, are you a Bodhisattva? What does that even mean?
Sometimes people say, “I am a bodhisattva” very casually. However, take a look at one famous bodhisattva: Kannon (Guan-yin) Bodhisattva from chapter 25 of the Lotus Sūtra. He can take many different types of form (there are 33 listed in Chapter 25) which suit the minds of various different beings in order to help them - as any God, as any Buddha, any type of King or Cakravartin or even any kind of Heavenly Guardian, as well as appearing as male or female, adult or child, human or non-human being, in order to teach the Dharma to sentient beings. He hears the cries of sentient beings who are suffering and works tirelessly to help those who call upon his name. He never thinks of himself, but only of the needs of others.
Actually there aren’t very many people like that. However, there are some people who’s whole lives are about helping others, and it isn’t in any contrived way, it is completely natural - absolutely everything they do is naturally with the purpose of helping others.
To be a Buddhist we must take refuge in the Three Treasures. In order to be a Bodhisattva there is an additional requirement: Bodhicitta.
Bodhi (or 菩提 Bodai in Japanese) means enlightenment, and citta (心 shin) means mind. Therefore bodhicitta can be translated as the “thought of enlightenment”, or “aspiration for awakening” or “mind of enlightenment”. However there are actually two elements of bodhictta:
- The aspiration to benefit others
- The aspiration to become enlightened
In other words, the wish to become enlightened is not enough. You need great compassion as well. Of the two elements above, which do you think is the most important?
The correct answer: Number 1.
A Bodhisattva’s primary aim is to benefit and help others. If that were your intention, how could you carry it out? Actually there are many ways - you could become a doctor, a teacher, a fire fighter, a scientist, etc. But from a Buddhist perspective, going even further, becoming enlightened is the most effective way to help people. Why? Because a Buddha or enlightened person has the best qualities and has actualised the fullest potential of their mind. In particular, they know people’s minds, which means they can give the most effective help, advice and can guide people in the most effective way. Therefore number 2, the aspiration to become enlightened, is simply the method to achieve number 1.
The order in which the two elements are fulfilled is to first: Become enlightened —> Second: Have the ability to benefit others most
But, it is very important to remember that the order of aspiration is opposite and has to be:
First: Wish to benefit others —> Second: Wish to become enlightened
Please think about this carefully. Do you agree?
I started thinking about this when I visited Seichōji Temple in Chiba prefecture in Japan when I first became a Shami.
I took the ceremony to “leave home” with my master here in London, which is the ceremony to have your head shaved, put on the robes, and receive a new name from your master. Then I went to train at his home temple, Enkyoji, in the south of Japan with him. The next year, I went to Seichōji to officially register as a Shami in a ceremony called “Docho”. Before the main ceremony, all of the novice priests (shami) are taken into the hall where Kokuzo Bodhisattva is enshrined. It is in front of this statue that Nichiren Shōnin vowed to become the wisest person in Japan. I had practised what I would wish for in front of the statue, and wanted to follow his example, and planned to vow to become “the wisest person in the UK”. I had it all rehearsed. When I got there though, I realised how immature I was! I was lacking the foundation which Nichiren Shōnin had: compassion.
Even though I knew the story, bowing in front of the statue, it hit me more deeply than ever that Nichiren Shōnin wished to become the wisest person in Japan so that he would be able to understand the Buddhist scriptures which he studied correctly, so that he would know how to help people. His wish wasn’t arrogant, or fame-seeking. It was based on a solid foundation of very deep compassion.
At that moment I decided to change what I would wish for. I realised compassion should come first. I lacked even a basic foundation in compassion, so made a vow to develop my compassion for any wisdom I might get in the future to stand on…of course, I am still working on it.
The quality of cherishing others, holding them as dear and wishing to benefit them is actually very difficult. When we meet people we basically lump them into three categories: like, dislike, don’t care. However a Bodhisattva wants to benefit everyone equally. They feel close to everyone and even hold strangers as dear.
Also, Bodhicitta is said to be easy to arise, but difficult to maintain. Sometimes we are “inspired” and have Bodhicitta momentarily, but it takes a lot of practice to hold it. We need to cultivate it continuously. It is so important that the very first chapter of Master Tiantai’s “Great Concentration and Insight” (Maka Shikan) is called “Arousing the thought of enlightenment”, and the first chapter of Śāntideva’s “A Guide to the Bodhisattva’s Way of Life” is called “The Benefits of Bodhicitta”. Both of them state that intention is the most important thing. Without the correct intention to benefit others, it doesn’t matter how much you study, how well you chant or how well you concentrate in meditation. You need to develop altruistic intention.
Even though someone might look like a Buddhist on the outside, without this intention it’s difficult to say they are firmly established as a Bodhisattva.
How should we cultivate this “mind of enlightenment” which includes the wish to benefit others? For that purpose we should recite the Four Great Vows of a Bodhisattva every day:
“Sentient beings are innumerable: I vow to save them all.
Our defilements are inexhaustible: I vow to quench them all.
The Buddha’s teachings are immeasurable: I vow to know them all.
The Way of the Buddha is unexcelled: I vow to attain the Path Sublime.”
First, we express our wish to help others and remove their suffering. In order to be able to do that we vow to improve ourselves using Buddhism, and become familiar with the Buddha’s teachings so we have the tools to be able to help others.
Lastly we vow not to give up, and that we will keep going until we have achieved enlightenment because we will then be of the most benefit. At the beginning you might not have such a strong intention, but please chant “Namu Myoho Renge Kyo” in order to receive the Buddha’s compassion, and recite the Four Great Vows every day. When we want to go to sleep we have to lay down in bed, assume the “sleep posture”, and close our eyes; then we fall asleep. Our mind follows our actions. It is the same with our Buddhist practice.
