Bodhisatta is a person who is seeking to be a Buddha.
Bodhisatta must be a Bodhisatta for ten lives in succession.
Bodhisatta must have done the following to qualify himself to become a
In his first life he acquires Mudita
(joy). The Bodhisatta having blown off his impurities, as the smith
blows the dross from silver, reflects that man who has been reckless and
becomes sober brightens up the world like the moon freed from clouds.
Joy springs up in him realising this, and he is fervent in his desire to
benefit all beings.
In his second life he acquires
Vimala (Purity). The Bodhisatta has now removed all thoughts of lust
; he is kind ;
he is kind to all; he neither flatters
the vices of men nor disparages their virtues.
iii. In his third life he acquires
Prabhakari (Brightness). The intellect of the Bodhisatta now becomes
as bright as a mirror. He fully knows and grasps the truths of
Anicca. His only wish is for the highest wisdom, and for this he is
ready to sacrifice anything.
iv. In his fourth life he acquires
Arcishmati (Intelligence of Fire). The Bodhisatta in this life fixes
his mind on the Eight old Path, the Four
the Fourfold Contest, the Fourfold Will Power, the Fivefold Morality.
v. In his fifth life he acquires
Sudurjaya (Difficult to Conquer). He fully understands the
connection of the relative and the absolute.
vi. In his sixth life he becomes
Abhimukhi. In this stage the Bodhisatta
is now prepared fully to grasp the evolution of things, its cause, the
Twelve Nidanas; and this knowledge,
called Abhimukhi, awakens the most profound compassion in his heart for
all beings blinded by
vii. In his seventh life the Bodhisatta becomes a
Durangama (going far off). The Bodhisatta
is now beyond time and space ; he is one
with Infinity, but he still retains nama-rupa
out of his great compassion for all beings. He is secluded from others,
in that the lusts of the world no more cling to him than water to a
lotus leaf. He quenches desires in his fellow beings, practices charity,
patience, tactfulness, energy, calmness,
intelligence and the highest wisdom.
While in this life he knows the Dharma,
but presents it in ways understood by the people, he knows he must be
tactful and patient. Whatever men do to him he bears with equanimity,
for he knows that it is through ignorance they misunderstand his
motives. At the same time he never slackens his energy to benefit all
beings, nor does he withdraw his mind from wisdom, therefore misfortune
can never turn him from the righteous path.
viii. In his eighth life he becomes
Acala. In the stage of Acala, or '
strivings on the part of the Bodhisatta
cease. He follows good spontaneously; whatever he will do he will
ix. In his ninth life he becomes
Sadhumati. This is the stage or condition of one who has vanquished
and penetrated all dharmas or systems,
all quarters, and does not enter time.
x In his tenth life he becomes
Dharmamegha. The Bodhisatta attains the infinite divine eye of a
Bodhisatta acquires these ten powers which are necessary for him when he
becomes a Buddha.
The Bodhisatta must not only acquire
these ten powers as he evolves from stage to stage but he must also
practice to perfection the ten
Paramita is to be the end of one life. Specialisation in the
Paramitas must go stage by stage.
One Paramita in one life and not a little of one and a little of the
other. It is only when he is doubly equipped that a Bodhisatta becomes
qualified for becoming a Buddha. The Buddha is a culminating point in
the life of a Bodhisatta. The theory of the
Jatakas or the birth stages of a Bodhisatta appears
analogous to the
Brahmanic theory of
Avataras, i.e., the theory of
incarnations of God. The Jataka theory is
based upon the Buddha having the highest degree of purity as the essence
of his being. The Avatar theory does not require that the God should be
pure in his making. All that the Brahmanic theory of Avatar says is that
God saves his followers by taking different forms although the God may
be very impure and immoral in his conduct. The theory that to be a
Bodhisatta for ten lives as a condition precedent for becoming a Buddha
has no parallel anywhere. No other religion calls upon its founder to
answer such a test