The blurring of the bodhisattva

In Theravada Buddhism there are 10 great merits performed by the bodhisattva, called Parami Ten or Dasa Parami: 

* Danaparami: generosity, giving of oneself

* Silaparami: virtue, proper conduct

* Nekkammaparami: renunciation

* Pannaparami: transcendental wisdom, insight

* Viriyaparami: diligence, effort

* Khantiparami: patience, tolerance, forbearance

* Saccaparami: truthfulness, honesty

* Adhitthanaparami: determination, resolution

* Mettaparami: loving kindness

* Upekkhaparami: equanimity, serenity

“The Bodhisattva ideal” exists in both Theravada (Hinayana) Buddhism and Ajariyavada (Mahayana) Buddhism, but with considerable differences in emphasis and evolution. In his treatise “Charik Bun, Charik Dhamma”, Phra Bhramagunabhorn (PA Payutto) commented on these differences. 

“Buddhism in a later period had to compete more with Hinduism, which had deities to whom people prayed and made offerings ... They had offering rites, even with humans as offerings.” 

The devotees wanted the aid of multiple gods, especially if miracles were offered, PA Payutto wrote. Mahayana Buddhism sought other ways “to soothe their fears and boost their morale”. It found a way in “the Bodhisattva ideal”.

“In performing merit to reach perfection, the important factor is to help others, as seen in various former lives of the Lord Buddha” with their examples of sacrifice. “Buddhists should emulate the bodhisattva in performing merit without regard for oneself. Even one’s life can be sacrificed.” 

However the faithful tended to regard the bodhisattvas not as prior incarnations of the Buddha but as “great and powerful figures with tremendous compassion to help sentient beings”, and they prayed for their help in the same way they had appealed to heavenly beings. 

According to Theravada Buddhism, “When the Lord Buddha attained enlightenment, the bodhisattvas recounted in his former lives were all dead and gone … even the Lord Buddha himself also entered into the Parinibbana and ceased his existence.

“Mahayana Buddhism, on the other hand, sought to enable the Buddha-in-waiting to help the people.” Followers “were reminded of the original principle that Buddhahood was not monopolised by a particular Buddha.” Whoever performs good deeds can become a Buddha. “If so, why can’t the bodhisattva of the coming Buddha be brought in to help human beings in the present?”

Mahayana Buddhism “abandoned” the bodhisattva of the current Buddha in favour of those who are not yet Buddha but are performing great merit that helps people, such as Avalokitesvara, PA Payutto wrote.

“So you do not need to pray to the Hindu gods, nor the Great God Brahma, or Vishnu. You can now come to the Bodhisattva and get the help you need ... But, again, the Buddhist Bodhisattva cannot compete directly, because Hindu gods can … use their power to eliminate others. They can even make war, whereas the Bodhisattva adheres strictly to meritorious actions, to morality, never hurting others.”

PA Payutto pointed out that the Hindu faithful, in anger, can appeal to the deities to strike down their enemies, but the Bodhisattva would shun such violence, overcoming obstacles instead with kindness and compassion. The religion’s ability to respond to prayers was thus “limited by the scope of morality. At this point, Buddhism not only lost its balance, but is at a disadvantage as well.” This, he said, “was a major factor in Mahayana Buddhism becoming blurred with Hinduism in a later period”.

PA Payutto cited the Chinese goddess Guanyin, a deity derived around 600BE from the Indian Bodhisattva Avalokitesvara. Her emergence coincided with a shift in emphasis “from the persistent effort to perform merit with zeal, will and effort to the practice of praying for wishes to be fulfilled, it became more akin to Hinduism.”

Some Buddhist temples in Thailand display images of Guanyin/Avalokitesvara where devotees pay respects and pray for blessings. This is undoubtedly an act of merit, but we should consider whether such acts are in line with the original Bodhisattva ideal. 

 

This column by prominent Buddhist preacher Phramaha Vudhijaya Vajiramedhi, better known by his pen name V Vajiramedhi, appears on the first Sunday of every month.