Buddhist Philosophy in India and Ceylon c24.s7.7

c24.s7.7

The Bodhisattva, on the other hand, has chosen a very different lot; of himself, or rather at the suggestion of the Buddhas, for such a resolve is too sublime for human conception unaided, he has taken the vow, which Ṣākyamuni and all the Buddhas have taken before him, to become a Buddha—for the Buddhas alone can save beings—and to accumulate for salvation the vast store of merits of the career of a Buddha to be. This involves the utter renunciation of the temptation to enter Nirvāṇa, and the resolution to remain in transmigration for incalculable ages, and to sacrifice himself entirely to others. This is the undertaking of the thought of enlightenment, and the solemn vow is preceded by calm deliberation on the deeds to be done and the sufferings to be endured, followed by the paying of homage to the Buddhas and Bodhisattvas.² The formula in one version³ runs: ‘I, N.N., in the presence of my master, N. N., and of all the Buddhas, produce the thought of enlightenment. I apply to the acquisition of the quality of the perfect Buddha the merit of my confession, of my taking refuge in the three jewels, Buddha, the law and the order, and of my production of the thought of enlightenment. May I in this universe of creatures, at a time when no Buddha appears, be the refuge, the shelter, the safety, the island of creatures; may I make them cross the ocean of existences. I adopt as mother, father, brothers, sons, sisters, all creatures. Henceforth for the happiness of creatures I will practise with all my power generosity, morality, patience, energy, meditation, knowledge, skill in the means of salvation. I am a Buddha to be. May my master accept me as a Buddha to be.' A formal acceptance by the master completes the rite.