The Bodhisattva Doctrine in Buddhist Sanskrit Literature c5.s3: IV. Bodhi
The Bodhisattva Doctrine in Buddhist Sanskrit Literature c5.s3
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IV. Bodhi
c5.s3.1
The word bodhi is derived from the root budh, which is thus explained by Monier Williams: “The original sense may have been ‘to fathom a depth, penetrate to the bottom’; to observe, mark, heed, regard, attend to; to perceive, notice, become acquainted with, recognise; to know, understand, comprehend; to think, reflect; to deem, consider, regard as, esteem as; to recover consciousness (after a swoon or after sleep, etc.), come to one’s senses; to wake up, awake; to admonish” (Skt. Dicy. 685b).
c5.s3.2
Bodhi, as understood by the Buddhists, is related to the meaning, “to know, understand,” and not to the signification of “waking up,” 47 as Sīlācāra and D. T. Suzuki incorrectly assume. The word occurs in the Rg-veda in the epithet bodhin-manas, which means “having an attentive mind” (“bodhin-manasā rathy-esirā havana-çrutā,” Rgveda V. 75.5; vol. iii, page 530). In Buddhist philosophy, it signifies “supreme Knowledge”, “Enlightenment”, “perfect Wisdom” (Skt. Dicy. M.W. 688—Pāli Dicy. s.v.).
c5.s3.3
The conception of bodhi has been elucidated and explained by several Buddhist writers. Two qualifying adjectives are commonly associated with it: samyak (right, perfect) and anuttarā (nothing higher, without a superior, incomparable, unsurpassed, pre-eminent, supreme). The usual appellation in thus *anuttarā-samyak-sambodhi*.⁴⁸ (The prefix *sam* is also placed before the word *bodhi* in order to emphasise its excellence and completeness.) The form *bodha* is also found.⁴⁹
c5.s3.4
*Bodhi* or *Sambodhi*, the *summum bonum* of a *bodhisattva*, is primarily and essentially equivalent to Omniscience. Of course, it has been analysed into its constituent elements, and its various aspects have been elucidated by the Buddhist philosophers. But the simple root-idea, shorn of all accretions and amplifications, is Omniscience. D. T. Suzuki defines *bodhi* in terms of the *dharma-kāya*⁵⁰ (cosmic spiritual Body). But the term *bodhi* was in use long before the doctrine of the *kāyas* was propounded. It is therefore inadmissible to introduce such later concepts into the simple definition of *bodhi*.
c5.s3.5
The final goal of a *bodhisattva*’s career is always indicated by such words as *buddha-jñāna*⁵¹ (Knowledge of a Buddha), *sarvajñatā*⁵² (Omniscience), *sarv-ākārajñatā*⁵³ (the quality of knowing things as they are), *mārg-ākārajñatā* (the quality of knowing the forms of the Way), *anuttara-jñāna*⁵⁴ (supreme Knowledge), and *acintyam jñānam* (inconceivable Knowledge).⁵⁵ *Bodhi* has been described as incomprehensible for the ratiocinative intellect.⁵⁶ It is infinite, because the qualities that produce it are infinite. It is pure and perfect Knowledge of all things, free from uncertainty and obscurity. It is the result of the complete destruction of the two *āvaraṇas* (veils, coverings),⁵⁷ which relate to the sins and passions (*kleś-āvaraṇa*) and to knowable things (*jñey-āvaraṇa*). It is pure, universal and immediate Knowledge, which extends over all time,⁵⁸ all universes, all beings and all elements, conditioned and unconditioned (*saṃskṛta*, *asaṃskṛta*). It is absolute, because it does not need repeated mental acts. It is identical with Reality and Suchness (*tathatā*),⁵⁹ and embraces all that exists. It is all-pervading, like space.⁶⁰ It is therefore the supreme and precious Wisdom that a *bodhisattva* seeks.
Cites (1)
- Ṛgvedasaṃhitā — Sanskrit