بوذيساتڤا
| بوذيساتڤا (الكائن المستنير) Bodhisattva | |
|---|---|
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| بالسنسكريتية | बोधिसत्त्व (Bodhisattva) |
| پالي | बोधिसत्त (Bodhisatta) |
| بالبورمية | ဗောဓိသတ် (bɔ́dḭθaʔ) |
| بالصينية | 菩薩/菩提薩埵, (pinyin: púsà/pútísàduǒ), (Jyutping: pou4 saat3/pou4 tai4 saat3 do3), (ويد–جايلز: p'u2-sa4) |
| باليابانية | 菩薩 (روماجي: bosatsu) |
| بالخمير | ពោធិសត្វ (Pothisat) |
| بالكورية | 보살, 菩薩 (RR: بوسال) |
| بالتايلندية | โพธิสัตว์ (phothisat) |
| بالتبتية | བྱང་ཆུབ་སེམས་དཔའ་ (byang chub sems dpa') |
| بالڤيتنامية | Bồ Tát/Bồ Xát 菩薩 |
| معلومات | |
| يـُبجـِّله | ثرڤادا، مهايانا، ڤاجرايانا |
 بوابة Buddhism | |
في البوذية، بوذيساتڤا (بالسنسكريتية: बोधिसत्त्व بوذيساتڤا؛ پالي: बोधिसत्त بوذيساتـّا؛ إنگليزية: bodhisattva) هو كائن (ساتڤا) مستنير (بوذي). وتقليدياً، فإن البوذيساتڤا هو أي شخص، مدفوع بتعاطف كبير، ويُبدي بوذيچيتـّا، التي هي رغبة لحظية في بلوغ البوذوية لخير كل الكائنات الواعية.[1] وفي البوذية التبتية، فإن البوذيساتڤا هو أحد الحالات السامية الأربع التي يمكن للبشر تحقيقها في الحياة (الحالات الثلاث الأخر هن: أرهات، بوذا، وپراتيكابوذا).[2]
البوذيساتڤا هي موضوع ذو شعبية في الفن البوذي. فاستخدام التعبير بوذيساتڤا قد تطور على مر الزمن. ففي البوذية الهندية المبكرة، على سبيل المثال، فقد كان التعبير بوذيساتڤا يُستخدم أساساً للإشارة بالتحديد إلى بوذا في حيواته السابقة.[3][4] فالجاتكات، التي هي قصص حيواته، تصور "محاولات البوذيساتڤا المتعددة لاعتناق مآثر مثل التضحية بالذات والخلق الحميد.[4]
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في بوذية ثراڤادا
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التعبير "بوذيساتـّا" (بلغة پالي، وبالإنگليزية: bodhisatta) استخدمه البوذا في شريعة پالي ليشير إلى نفسه في كل من حيواته السابقة ولشبابه في حياته الحالية، قبل الاستنارة، في الفترة التي كان يعمل على بلوغ تحرره. فأثناء حواراته، حين كان يسرد تجاربه كطامح شاب، فإنه يستخدم بشكل منتظم التعبير "حين كنت بوذيساتـّا غير مستنير..." ولذلك فالمصطلح يشير لكائن "في طريق للاستنارة"، أي بكلمات أخرى، شخص هدفه أن يصبح مستنيراً بالكامل. وفي شريعة پالي، يوصف البوذيساتـّا كشخص مازال عرضة للميلاد والمرض والموت والحزن والنجاسة والوهم. وبعض حيوات البوذا السابقة كبوذيساتڤا مذكورة في الجاتكات.
وفي أدبيات ثراڤادا اللاحقة، اُستُخدم التعبير "بوذيساتـّا" بكثرة لوصف أن شخصاً ما هو طريقه للتحرر.[5] The later tradition of commentary also recognizes the existence of two additional types من البوذيساتـّات: paccekabodhisatta الذي سيبلغ Paccekabuddhahood، و savakabodhisatta الذي يبلغ الاستنارة كحواريّ لأي بوذا. وحسب معلـِّم الثراڤادا، بيخـّو بوذي، فإن طريق البوذيساتڤا لم يُعلـِّمه البوذا.[6]
ملوك سري لانكا كثيرا ما وُصِفوا بأنهم بوذيساتڤا، بدءاً على الأقل منذ سيريسانغابوذي (ح. 247-249)، الذي اشتهر بالمرحمة، والذي أخذ على نفسه عهوداً برفاهية شعبه، وكان يُعتبر مهاساتـّا (بالسنسكريتية: مهاساتڤا)، وهو اللقب الذي كان مقصوراً على بوذيساتڤات المهايانا.[7] Many other kings of Sri Lanka from the 3rd century until the 15th century were also described as bodhisattvas, and their royal duties were sometimes clearly associated with the practice of the Ten Pāramitās.[8]
وقد ذكر البيخـّو والدارس الثراڤادي والپولا راهولا (سري راهولا مها ثـِرا) أن البوذيساتڤا كمثل أعلى جرت العادة أن يُنظر إليه كمرتبة أعلى من شراڤكا ليس فقط في الهايانا، ولكن أيضاً في بوذية ثـِراڤادا. كما ينقل نقشاً من ملك سري لانكا بالقرن العاشر، ماهندا الرابع (956-972 م) الذي أمر بنقش تلك الكلمات "لا أحد إلا البوذيساتڤات سيصبح ملكاً على لانكا الثرية"، بين أمثلة أخرى.[9][10]
There is a wide-spread belief, particularly in the West, that the ideal of the Theravada, which they conveniently identify with Hinayana, is to become an Arahant while that of the Mahayana is to become a Bodhisattva and finally to attain the state of a Buddha. It must be categorically stated that this is incorrect. This idea was spread by some early Orientalists at a time when Buddhist studies were beginning in the West, and the others who followed them accepted it without taking the trouble to go into the problem by examining the texts and living traditions in Buddhist countries. But the fact is that both the Theravada and the Mahayana unanimously accept the Bodhisattva ideal as the highest.
— Walpola Rahula, Bodhisattva Ideal in Buddhism
ويكتب پول وليام أن بعض أساتذة التأمل المعاصرين في الثراڤادا في تايلند يُعتبرون شعبياً بوذيساتڤات.[11]
Cholvijarn observes that prominent figures associated with the Self perspective in Thailand have often been famous outside scholarly circles as well, among the wider populace, as Buddhist meditation masters and sources of miracles and sacred amulets. Like perhaps some of the early Mahāyāna forest hermit monks, or the later Buddhist Tantrics, they have become people of power through their meditative achievements. They are widely revered, worshipped, and held to be arhats or (note!) bodhisattvas.
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 نحت طيني لبوذيساتڤا. أفغانستان، القرن السابع |
في بوذية المهايانا
بوذيساتڤا هو المثل الأعلى
تقوم بوذية مهايانا أساساً على طريق البوذيساتڤا. According to Jan Nattier, the term Mahāyāna ("Great Vehicle") was originally even an honorary synonym for Bodhisattvayāna, or the "Bodhisattva Vehicle."[12] The Aṣṭasāhasrikā Prajñāpāramitā Sūtra contains a simple and brief definition for the term bodhisattva, which is also the earliest known Mahāyāna definition.[13][14] This definition is given as the following.[15]
Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called.
Mahāyāna Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vows. With these vows, one makes the promise to work for the complete enlightenment of all sentient beings by practicing the six perfections.[16] Indelibly entwined with the bodhisattva vow is merit transference (pariṇāmanā).
الأراضي العشر
According to many traditions within Mahāyāna Buddhism, on the way to becoming a Buddha, a bodhisattva proceeds through ten, or sometimes fourteen, grounds or bhūmis. Below is the list of the ten bhūmis and their descriptions according to the Avataṃsaka Sūtra and The Jewel Ornament of Liberation, a treatise by Gampopa, an influential teacher of the Tibetan Kagyu school. (Other schools give slightly variant descriptions.)
Before a bodhisattva arrives at the first ground, he or she first must travel the first two of the five paths:
- the path of accumulation
- the path of preparation
The ten grounds of the bodhisattva then can be grouped into the next three paths
- bhūmi 1 the path of insight
- bhūmis 2-7 the path of meditation
- bhūmis 8-10 the path of no more learning
The chapter of ten grounds in the Avataṃsaka Sūtra refers to 52 stages. The 10 grounds are:
- Great Joy: It is said that being close to enlightenment and seeing the benefit for all sentient beings, one achieves great joy, hence the name. In this bhūmi the bodhisattvas practice all perfections (pāramitās), but especially emphasizing generosity (dāna).
- Stainless: In accomplishing the second bhūmi, the bodhisattva is free from the stains of immorality, therefore, this bhūmi is named "stainless". The emphasized perfection is moral discipline (śīla).
- Luminous: The third bhūmi is named "luminous", because, for a bodhisattva who accomplishes this bhūmi, the light of Dharma is said to radiate for others from the bodhisattva. The emphasized perfection is patience (kṣānti).
- Radiant: This bhūmi is called "radiant", because it is said to be like a radiating light that fully burns that which opposes enlightenment. The emphasized perfection is vigor (vīrya).
- Very difficult to train: Bodhisattvas who attain this bhūmi strive to help sentient beings attain maturity, and do not become emotionally involved when such beings respond negatively, both of which are difficult to do. The emphasized perfection is meditative concentration (dhyāna).
- Obviously Transcendent: By depending on the perfection of wisdom, [the bodhisattva] does not abide in either saṃsāra or nirvāṇa, so this state is "obviously transcendent". The emphasized perfection is wisdom (prajñā).
- Gone afar: Particular emphasis is on the perfection of skillful means (upāya), to help others.
- Immovable: The emphasized virtue is aspiration. This, the "immovable" bhūmi, is the bhūmi at which one becomes able to choose his place of rebirth.
- Good Discriminating Wisdom: The emphasized virtue is power.
- Cloud of Dharma: The emphasized virtue is the practice of primordial wisdom.
After the ten bhūmis, according to Mahāyāna Buddhism, one attains complete enlightenment and becomes a Buddha.
With the 52 stages, the Śūraṅgama Sūtra recognizes 57 stages. With the 10 grounds, various Vajrayāna schools recognize 3–10 additional grounds, mostly 6 more grounds with variant descriptions.[17][18]
A bodhisattva above the 7th ground is called a mahāsattva. Some bodhisattvas such as Samantabhadra are also said to have already attained buddhahood.[19]
انظر أيضاً
- بوذيچارياڤاتارا (دليل إلى طريق البوذيساتڤا في الحياة)
- عهود البوذيساتڤا
- عطلات بوذية
- كارونا (المرحمة بالسنسكريتية)
- قائمة البوذيساتڤات
- النباتية في البوذية
الهامش
- ^ The Bodhisattva Vow: A Practical Guide to Helping Others, page 1, Tharpa Publications (2nd. ed., 1995) ISBN 978-0-948006-50-0
- ^ P. 313 Brilliant Moon: The Autobiography of Dilgo Khyentse by Dilgo Khyentse
- ^ Coomaraswamy, Ananda (1975). Buddha and the Gospel of Buddhism. Boston: University Books. p. 225. LCCN 64056434.
...the term Bodhisatta, or Wisdom-being, first used of Gautama between the Going-forth and the attainment of Nibbāna, came to mean a Buddha-designate....
- ^ أ ب http://www.britannica.com/EBchecked/topic/70982/bodhisattva
- ^ 南傳菩薩道（上）
- ^ [1]
- ^ Holt, John. Buddha in the Crown : Avalokitesvara in the Buddhist Traditions of Sri Lanka. 1991. p. 59
- ^ Holt, John. Buddha in the Crown : Avalokitesvara in the Buddhist Traditions of Sri Lanka. 1991. pp. 59-60
- ^ "Bodhisattva Ideal in Buddhism". Access to Insight. Retrieved 2010-04-18.
- ^ Holt, John. Buddha in the Crown : Avalokitesvara in the Buddhist Traditions of Sri Lanka. 1991. p. 60
- ^ Paul Williams, Mahāyāna Buddhism: The Doctrinal Foundations. Taylor & Francis, 1989, page 328.
- ^ Nattier, Jan (2003), A few good men: the Bodhisattva path according to the Inquiry of Ugra: p. 174
- ^ Mall, Linnart. Studies in the Astasahasrika Prajnaparamita and Other Essays. Motilal Banarsidass. 2005. pp. 53-54.
- ^ Hirakawa, Akira. A history of Indian Buddhism: from Śākyamuni to Early Mahāyāna. Motilal Banarsidass. 2007. p. 297.
- ^ Conze, Edward. The Perfection of Wisdom in Eight Thousand Lines and its Verse Summary. Grey Fox Press. 2001. p. 89.
- ^ The Bodhisattva Vow: A Practical Guide to Helping Others, pages 4-12, Tharpa Publications (2nd. ed., 1995) ISBN 978-0-948006-50-0
- ^ 大圆满心性休息颂[dead link]
- ^ 吉祥鄔金密嚴寺: 八地在般若乘和金剛乘的分別
- ^ 459 因地菩薩和果地菩薩
المراجع
- Analayo, The Genesis of the Bodhisattva Ideal, Hamburg Buddhist Studies 1, Hamburg University Press 2010
- Gampopa; The Jewel Ornament of Liberation; Snow Lion Publications; ISBN 1-55939-092-1
- White, Kenneth R.; The Role of Bodhicitta in Buddhist Enlightenment: Including a Translation into English of Bodhicitta-sastra, Benkemmitsu-nikyoron, and Sammaya-kaijo; The Edwin Mellen Press, 2005; ISBN 0-7734-5985-5
- Lampert, K.; Traditions of Compassion: From Religious Duty to Social Activism. Palgrave-Macmillan; ISBN 1-4039-8527-8
- Gyatso, Geshe Kelsang Gyatso, The Bodhisattva Vow: A Practical Guide to Helping Others, Tharpa Publications (2nd. ed., 1995) ISBN 978-0-948006-50-0
- Shantideva: Guide to the Bodhisattva's Way of Life: How to Enjoy a Life of Great Meaning and Altruism, a translation of Shantideva's Bodhisattvacharyavatara with Neil Elliott, Tharpa Publications (2002) ISBN 978-0-948006-88-3
- The Making of a Savior Bodhisattva: Dizang in Medieval China, by Zhiru (Kuroda Institute Studies in East Asian Buddhism series no. 21), University of Hawaii Press, 2007; ISBN 978-0-8248-3045-8 في كتب گوگل
وصلات خارجية
- Bodhisattva, probably Avalokiteshvara (Guanyin), Northern Qi dynasty, c. 550--60, video, Smarthistory.
- The Thirty-Seven Practices of Bodhisattvas, all-in-one page with memory aids & collection of different versions.
- Audio recitation of 'The 37 Practices of Bodhisattvas' in MP3 format (Paul & Lee voices).
- What A Bodhisattva Does: Thirty-Seven Practices by Ngulchu Thogme with slide show format.
- Access to Insight Library: Bodhi's Wheel409
- Online exhibition analyzing a Korean Bodhisattva
- Buddhanet.net Ksitigarbha Bodhisattva
