In Buddhism, a bodhisattva (Sanskrit: bodhisttv bodhisattva; Pali: bodhistt bodhisatta) is an enlightened being (bodhi). The sattva part of the word means the quality (tva) of truth or goodness (sat) implying equanimity. Traditionally, a bodhisattva is anyone who, motivated by great compassion, has generated bodhicitta, which is a spontaneous wish to attain Buddhahood for the benefit of all sentient beings. According to Tibetan Buddhism, a Bodhisattva is one of the four sublime states a human can achieve in life (the others being an Arhat, Buddha, or Pratyekabuddha).
Usage of the term bodhisattva has evolved over time. In early Indian Buddhism, for example, the term bodhisattva was primarily used to refer specifically to the Buddha in his former lives. The Jatakas, which are the stories of his lives, depict the various attempts of the bodhisattva to embrace qualities like self-sacrifice and morality. The bodhisattva is a popular subject in Buddhist art.


== In Theravada Buddhism ==

The term "bodhisatta" (Pali language) was used by the Buddha in the Pali canon to refer to himself both in his previous lives and as a young man in his current life, prior to his enlightenment, in the period during which he was working towards his own liberation. When, during his discourses, he recounts his experiences as a young aspirant, he regularly uses the phrase "When I was an unenlightened bodhisatta..." The term therefore connotes a being who is "bound for enlightenment", in other words, a person whose aim is to become fully enlightened. In the Pali canon, the bodhisatta is also described as someone who is still subject to birth, illness, death, sorrow, defilement, and delusion. Some of the previous lives of the Buddha as a bodhisattva are featured in the Jatakas.
In later Theravada literature, the term "bodhisatta" is used fairly frequently in the sense of someone on the path to liberation. The later tradition of commentary also recognizes the existence of two additional types of bodhisattas: the paccekabodhisatta who will attain Paccekabuddhahood, and the savakabodhisatta who will attain enlightenment as a disciple of a Buddha. According to the Theravada teacher Bhikkhu Bodhi, the bodhisattva path was not taught by the Buddha. 
Kings of Sri Lanka were often described as bodhisattvas, starting at least as early as Sirisanghabodhi (r. 247-249), who was renowned for his compassion, who took vows for the welfare of the citizens, and was regarded as a mahasatta (Skt. mahasattva), an epithet used almost exclusively for Mahayana bodhisattvas. 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 Paramitas.
Theravadin bhikkhu and scholar Walpola Rahula (Sri Rahula Maha Thera) has stated that the bodhisattva ideal has traditionally been held to be higher than the state of a sravaka not only in Mahayana, but also in Theravada Buddhism. He also quotes an inscription from the 10th Century king of Sri Lanka, Mahinda IV (956-972 CE) who had the words inscribed "none but the bodhisattvas will become kings of a prosperous Lanka," among other examples.

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.

Paul Williams writes that some modern Theravada meditation masters in Thailand are popularly regarded as bodhisattvas.

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 Mahayana 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.


== In Mahayana Buddhism ==


=== Bodhisattva ideal ===
Mahayana Buddhism is based principally upon the path of a bodhisattva. According to Jan Nattier, the term Mahayana ("Great Vehicle") was originally even an honorary synonym for Bodhisattvayana, or the "Bodhisattva Vehicle." The Astasahasrika Prajnaparamita Sutra contains a simple and brief definition for the term bodhisattva, which is also the earliest known Mahayana definition. This definition is given as the following.

Because he has enlightenment as his aim, a bodhisattva-mahasattva is so called.

The earliest depiction of the Bodhisattva path in texts such as the Ugrapariprccha Sutra 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 in the early Mahayana texts, the forest, city, and monastery Bodhisattvas - with forest dwelling being promoted a superior, even necessary path in sutras such as the Samadhiraja Sutra and the Ugrapariprccha Sutra. 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. The Ratnagunasamcayagatha also says the Bodhisattva should undertake ascetic practices (dhutanga), "wander freely without a home", practice the paramitas and train under a guru in order to perfect his meditation practice and realization of prajnaparamita. These texts seem to indicate the initial Bodhisattva ideal was associated with a strict forest asceticism.
Mahayana 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. Indelibly entwined with the bodhisattva vow is merit transference (parinamana).
In Mahayana Buddhism life in this world is compared to people living in a house that is on fire. People take this world as reality pursuing worldly projects and pleasures without realizing that the house is on fire and will soon burn down (due to the inevitability of death). A bodhisattva is one who has a determination to free sentient beings from samsara and its cycle of death, rebirth and suffering. This type of mind is known as the mind of awakening (bodhicitta). Bodhisattvas take bodhisattva vows in order to progress on the spiritual path towards buddhahood.
There are a variety of different conceptions of the nature of a bodhisattva in Mahayana. According to some Mahayana sources a bodhisattva is someone on the path to full Buddhahood. Others speak of bodhisattvas renouncing Buddhahood. According to the Kun-bzang bla-ma'i zhal-lung, a bodhisattva can choose any of three paths to help sentient beings in the process of achieving buddhahood. They are:
king-like bodhisattva - one who aspires to become buddha as soon as possible and then help sentient beings in full fledge;
boatman-like bodhisattva - one who aspires to achieve buddhahood along with other sentient beings;
shepherd-like bodhisattva - one who aspires to delay buddhahood until all other sentient beings achieve buddhahood. Bodhisattvas like Avalokitesvara and Santideva are believed to fall in this category.
According to the doctrine of some Tibetan schools (like Theravada but for different reasons), only the first of these is recognized. It is held that Buddhas remain in the world, able to help others, so there is no point in delay. Geshe Kelsang Gyatso notes:

In reality, the second two types of bodhicitta are wishes that are impossible to fulfill because it is only possible to lead others to enlightenment once we have attained enlightenment ourself. Therefore, only king-like bodhicitta is actual bodhicitta. Je Tsongkhapa says that although the other Bodhisattvas wish for that which is impossible, their attitude is sublime and unmistaken.

The Nyingma school, however, holds that the lowest level is the way of the king, who primarily seeks his own benefit but who recognizes that his benefit depends crucially on that of his kingdom and his subjects. The middle level is the path of the boatman, who ferries his passengers across the river and simultaneously, of course, ferries himself as well. The highest level is that of the shepherd, who makes sure that all his sheep arrive safely ahead of him and places their welfare above his own.


=== Ten grounds ===
According to many traditions within Mahayana Buddhism, on the way to becoming a Buddha, a bodhisattva proceeds through ten, or sometimes fourteen, grounds or bhumis. Below is the list of the ten bhumis and their descriptions according to the Avatamsaka Sutra 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
bhumi 1 the path of insight
bhumis 2-7 the path of meditation
bhumis 8-10 the path of no more learning
The chapter of ten grounds in the Avatamsaka Sutra 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 bhumi the bodhisattvas practice all perfections (paramitas), but especially emphasizing generosity (dana).
Stainless: In accomplishing the second bhumi, the bodhisattva is free from the stains of immorality, therefore, this bhumi is named "stainless". The emphasized perfection is moral discipline (sila).
Luminous: The third bhumi is named "luminous", because, for a bodhisattva who accomplishes this bhumi, the light of Dharma is said to radiate for others from the bodhisattva. The emphasized perfection is patience (ksanti).
Radiant: This bhumi 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 (virya).
Very difficult to train: Bodhisattvas who attain this bhumi 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 (dhyana).
Obviously Transcendent: By depending on the perfection of wisdom, [the bodhisattva] does not abide in either samsara or nirvana, so this state is "obviously transcendent". The emphasized perfection is wisdom (prajna).
Gone afar: Particular emphasis is on the perfection of skillful means (upaya), to help others.
Immovable: The emphasized virtue is aspiration. This, the "immovable" bhumi, is the bhumi 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 bhumis, according to Mahayana Buddhism, one attains complete enlightenment and becomes a Buddha.
With the 52 stages, the Surangama Sutra recognizes 57 stages. With the 10 grounds, various Vajrayana schools recognize 3-10 additional grounds, mostly 6 more grounds with variant descriptions.
A bodhisattva above the 7th ground is called a mahasattva. Some bodhisattvas such as Samantabhadra are also said to have already attained buddhahood.


=== School doctrines ===
Some sutras said a beginner would take 3-22 countless eons (mahasamkhyeya kalpas) to become a buddha. Pure Land Buddhism suggests buddhists go to the pure lands to practice as bodhisattvas. Tiantai, Huayan, Zen and Vajrayana schools say they teach ways to attain buddhahood within one karmic cycle.
Various traditions within Buddhism believe in specific bodhisattvas. Some bodhisattvas appear across traditions, but due to language barriers may be seen as separate entities. For example, Tibetan Buddhists believe in various forms of Chenrezig, who is Avalokitesvara in Sanskrit, Guanyin in China, Gwan-eum in Korea, Quan Am in Vietnam, and Kannon in Japan. Followers of Tibetan Buddhism consider the Dalai Lamas and the Karmapas to be an emanation of Chenrezig, the Bodhisattva of Compassion.
Ksitigarbha is another popular bodhisattva in Japan and China. He is known for aiding those who are lost. His greatest compassionate vow is:

If I do not go to the hell to help the suffering beings there, who else will go? ... if the hells are not empty I will not become a Buddha. Only when all living beings have been saved, will I attain Bodhi.

The place of a bodhisattva's earthly deeds, such as the achievement of enlightenment or the acts of Dharma, is known as a bodhimanda, and may be a site of pilgrimage. Many temples and monasteries are famous as bodhimandas. Perhaps the most famous bodhimanda of all is the Bodhi Tree under which Sakyamuni achieved buddhahood. In the tradition of Chinese Buddhism, there are four mountains that are regarded as bodhimandas for bodhisattvas, with each site having major monasteries and being popular for pilgrimages by both monastics and laypeople. These four bodhimandas are:
Mount Putuo: Avalokitesvara Bodhisattva
Mount Emei: Samantabhadra Bodhisattva
Mount Wutai: Manjusri Bodhisattva
Mount Jiuhua: Ksitigarbha Bodhisattva


== Gallery ==


== See also ==
Bodhicharyavatara (A Guide to the Bodhisattva Way of Life)
Bodhisattva vows
Buddhist holidays
Karuna (compassion in Sanskrit)
List of bodhisattvas
Vegetarianism in Buddhism


== Notes ==


== References ==


== External links ==
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
A Guide to the Bodhisattva's Way of Life