THE TRADITIONAL CULTURE OF BODHISATTVA VOWS

Authors

  • Ananta Kumar Mondal M.A., B.Ed.,M.Phil., M.Ed. Assistant professor, Nandalal Ghosh B.T. College, W.B.

Keywords:

Bodhisattva–prātimoksa–sūtra, Bodhisattva vows.

Abstract

The Bodhisattva–prātimoksa–sūtra sets forth the Vinaya of Bodhisattva. This sūtra is identical with the Question of Upāli about Definitive Vinaya (Vinayaviniścayaupāli–pariprcchā–sūtra, P7600 (24), Vol. 24).[1] This sūtra tries to divide the vinaya into srāvaka vinaya and Bodhisattva one, then criticized and denied very much the former. Later on śrāvaka vinaya, gradually, had influence on the Bodhisattva vows. Finally, as we shall later, the ‘Three ethics of the Bodhisattva’ played an important role in synthesis of these two vinaya. As a whole, the tradition of Asaañga, Candragomin and Bodhibhadra on Bodhisattva vow was an important tool for Indian and Tibetan teachers in the initial introduction of Buddhism into Tibet.


[1] Hajime Nakamura, Indian Buddhism, p. 220; This very significant sutra expounds upon the fundamental principle and spirit of the Bodhisattva-path and spells out the differences between the Bodhisattva’s vinaya and that of the Sravaka. The moral codes of the Mahayana are also set forth there: For English translation from Chinese version. 

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Published

2016-04-30

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