Bodhisattva

=== The length and nature of the path ===
[[file:Vajrapani_Bodhisattva.jpg|thumb|Tibetan painting of Vajrapani, 19th-century]]
Just as with non-Mahayana sources, Mahayana sutras generally depict the bodhisattva path as a long path that takes many lifetimes across many aeons.<ref>Dayal 1970, pp. 68, 76.</ref> Some sutras state that a beginner bodhisattva could take anywhere from 3 to 22 countless eons (''[[asaṃkhyeya|mahāsaṃkhyeya]] kalpas'') to become a Buddha.<ref>{{Cite web|url=http://www.chinawts.com/list/budedu1/082718255.htm|archive-url=https://web.archive.org/web/20081121061430/http://www.chinawts.com/list/budedu1/082718255.htm |script-title=zh:佛教五台山------网上礼佛、五顶文殊、五爷祈愿池|archive-date=November 21, 2008|website=www.chinawts.com}}</ref><ref>[http://aaa.org.tw/Chen_voice/a_2008_11_25.pdf 成佛的目的是到每 – 個世界去度眾生.] {{webarchive|url=https://web.archive.org/web/20090411014117/http://aaa.org.tw/Chen_voice/a_2008_11_25.pdf|date=April 11, 2009}}</ref><ref>{{Cite web|url=http://www.hwayue.org.tw/lama/question4_08.htm|archive-url=https://web.archive.org/web/20130526210637/http://www.hwayue.org.tw/lama/question4_08.htm |script-title=zh:即身成就與三大阿僧祇劫之修行|archive-date=May 26, 2013}}</ref> The ''[[Mahāyānasaṃgraha]]'' of [[Asanga]] states that the bodhisattva must cultivate the six paramitas for three incalculable aeons (''kalpāsaṃkhyeya'').<ref>Gelongma Karma Migme Chodron; Lamotte, Étienne  ''[[Mahāyānasaṃgraha]] (La Somme du Grand Véhicule d'Asaṅga)'' Volume II, p. 28. Louvain : Bureaux du Muséon, 1938-1939.</ref> [[Shantideva]] meanwhile states that bodhisattvas must practice each perfection for sixty aeons or [[Kalpa (aeon)|kalpas]] and also declares that a bodhisattva must practice the path for an "inconceivable" (''acintya'') number of kalpas. Thus, the bodhisattva path could take many billions upon billions of years to complete.<ref>Dayal 1970, pp. 77-79</ref>

Later developments in Indian and Asian Mahayana Buddhism (especially in [[Vajrayana]] or tantric Buddhism) lead to the idea that certain methods and practices could substantially shorten the path (and even lead to Buddhahood in a single lifetime).<ref>Wayman, Alex (2013). ''The Buddhist Tantras: Light on Indo-Tibetan Esotericism'', p. 5.</ref><ref name=":9" /> In [[Pure Land Buddhism]], an aspirant might go to a Buddha's [[pure land]] or buddha-field (''buddhakṣetra''), like [[Sukhavati]], where they can study the path directly with a Buddha. This could significantly shorten the length of the path, or at least make it more bearable. East Asian Pure Land Buddhist traditions, such as [[Jōdo-shū]] and [[Jōdo Shinshū]], hold the view that realizing Buddhahood through the long bodhisattva path of the perfections is no longer practical in the current age (which is understood as a degenerate age called [[Three Ages of Buddhism|''mappo'']]). Thus, they rely on the salvific power of [[Amitābha|Amitabha]] to bring Buddhist practitioners to the pure land of Sukhavati, where they will better be able to practice the path.<ref>Kawamura (ed) 1981, p. 169.</ref>

This view is rejected by other schools such as [[Tendai]], [[Shingon Buddhism|Shingon]] and [[Zen]]. The founders of Tendai and Shingon, [[Saichō|Saicho]] and [[Kūkai|Kukai]], held that anyone who practiced the path properly could reach awakening in this very lifetime.<ref>Kawamura (ed) 1981, pp. 170-176</ref> Buddhist schools like [[Tiantai]], [[Huayan school|Huayan]], [[Chan Buddhism|Chan]] and the various [[Vajrayana|Vajrayāna]] traditions maintain that they teach ways to attain Buddhahood within one lifetime.<ref>{{cite web |title=顯教與密教 |url=http://www.bukon.idv.tw/mantra/b11.htm |url-status=dead |archive-url=https://web.archive.org/web/20110911110810/http://www.bukon.idv.tw/mantra/b11.htm |archive-date=11 September 2011 |access-date=21 August 2015}}</ref><ref>{{Cite web|url=http://www.yinshun.org/Enlightenment/1997/1997oct/1999oct1.htm|title=每月一書|website=www.yinshun.org}}</ref>

Some of early depictions of the Bodhisattva path in texts such as the ''[[Ugraparipṛcchā Sūtra]]'' describe it as an arduous, difficult monastic path suited only for the few which is nevertheless the most glorious path one can take. Three kinds of bodhisattvas are mentioned: the forest, city, and monastery bodhisattvas—with forest dwelling being promoted a superior, even necessary path in sutras such as the ''Ugraparipṛcchā'' and the [[Samadhiraja Sutra|''Samadhiraja'']] sutras.<ref>Ray, Reginald (1999). ''Buddhist saints in India'', p. 265, p. 252.</ref> The early ''Rastrapalapariprccha sutra'' also promotes a solitary life of meditation in the forests, far away from the distractions of the householder life. The ''Rastrapala'' is also highly critical of monks living in monasteries and in cities who are seen as not practicing meditation and morality.<ref>Ray, Reginald (1999). ''Buddhist saints in India'', p. 265.</ref>

The ''Ratnagunasamcayagatha'' also says the bodhisattva should undertake ascetic practices ([[dhutanga|''dhūtaguṇa'']]), "wander freely without a home", practice the [[paramitas]] and train under a guru in order to perfect his meditation practice and realization of [[prajnaparamita|''prajñaparamita'']].<ref>Ray, Reginald (1999). ''Buddhist saints in India'', p.  255.</ref> The twelve ''dhūtaguṇas'' are also promoted by the [[Samadhiraja Sutra|''King of Samadhis Sutra'']], the ''[[Ten Stages Sutra]]'' and Shantideva.<ref>Dayal 1970, p. 135.</ref> Some scholars have used these texts to argue for "the forest hypothesis", the theory that the initial Bodhisattva ideal was associated with a strict forest [[asceticism]]. But other scholars point out that many other Mahayana sutras do not promote this ideal, and instead teach "easy" practices like memorizing, reciting, teaching and copying Mahayana sutras, as well as meditating on Buddhas and bodhisattvas (and reciting or chanting their names).<ref name=":1" /> Ulrich Pagel also notes that in numerous sutras found in the ''Mahāratnakūṭa'' collection, the bodhisattva ideal is placed "firmly within the reach of non-celibate layfolk."<ref>Pagel 1992, p. 45.</ref>