Faces of Compassion

Classic Bodhisattva Archetypes and Their Modern Expression — An Introduction to Mahayana Buddhism

Taigen Dan Leighton

• Publisher: Wisdom Publications
• Year: 2012
• ISBN:
  9781614290230
• Topic: Art
• Subtopic: Religious Art

Faces of Compassion introduces us to enlightened beings, the bodhisattvas of Buddhist lore. They're not otherworldly gods with superhuman qualities but shining examples of our own highest potential. Archetypes of wisdom and compassion, the bodhisattvas of Buddhism are powerful and compelling images of awakening. Scholar and Zen teacher Taigen Dan Leighton engagingly explores the imagery and lore of the seven most important of these archetypal figures, bringing them alive as psychological and spiritual wellsprings.Emphasizing the universality of spiritual ideas, Leighton finds aspects of bodhisattvas expressed in a variety of familiar modern personages - from Muhammad Ali to Mahatma Gandhi, from Bob Dylan to Henry Thoreau, and from Gertrude Stein to Mother Teresa. This edition contains a revised and expanded introduction that frames the book as a exciting and broad-scoped view of Mahayana Buddhism. It's updated throughout to make it of more use to scholars and a perfect companion to survey courses of world religions or a 200-level course on Buddhism.

1

The Bodhisattva Ideal

Benefiting Beings

THE HEROIC BENEFACTORS

BODHISATTVAS are beings who are dedicated to the universal awakening, or enlightenment, of everyone. They exist as guides and providers of succor to suffering beings, and offer everyone an approach to meaningful spiritual life. This book is a practical, contemporary guide to the major traditional bodhisattva figures. Through the models of these bodhisattvas we may find our own approach to the spiritual journey that acknowledges and connects with all of creation.

A buddha, or “awakened one,” has fully realized liberation from the suffering of afflictive delusions and conditioning. This liberating awakening of a buddha is realized through deep experiential awareness of the inalienable undefiled nature of all beings and phenomena, all appreciated as essentially pristine and imbued with clarity. There is a way in which everything is all right, just as it is. Such insight in turn can be said in some ultimate sense to actualize this liberation for all beings, who may, however, not yet realize this truth of openness and freedom themselves due to obstructions from their own individual, deluded consciousness.

A bodhisattva, carrying out the work of buddhas, vows not to personally settle into the salvation of final buddhahood until she or he can assist all beings throughout the vast reaches of time and space to fully realize this liberated experience.

The bodhisattva path is not restrictive or exclusive, but offers a wide array of psychological tools for finding our personal path toward a meaningful, constructive lifestyle. By following teachings about generosity, patience, ethical conduct, meditative balance, and insight into what is essential, we can come to live so as to benefit others. Thereby we also learn compassion for ourselves and see that we are not separate from the persons we have imagined as estranged from us and as opposing our hopes and desires. Self and other heal together.

The bodhisattva is the heroic ideal of Mahāyāna “Great Vehicle” Buddhism, the dominant branch of Buddhism in North Asia: Tibet, China, Mongolia, Taiwan, Korea, and Japan, as well as Vietnam in Southeast Asia. This tradition is now spreading and being adapted to Western cultures. The word bodhisattva comes from the Sanskrit roots bodhi, meaning “awakening” or “enlightenment,” and sattva, meaning “sentient being.” Sattva also has etymological roots that include “intention,” meaning the intention to awaken, and “courage” or “heroism,” referring to the resolution and strength involved in this path. Bodhisattvas are enlightening, radiant beings who exist in innumerable forms, valiantly functioning in helpful ways right in the middle of the busy-ness of the world. As soon as we are struck with our own urge or intention to take on such a bodhisattva practice, we also are included in the ranks of the bodhisattvas. Bodhisattvas can be awesome in their power, radiance, and wisdom; or they can be as ordinary as your next-door neighbor.

Bodhisattvas are not restricted to the Buddhist religious institution. A bodhisattva appears in whatever milieu is most helpful according to this way of seeing spiritual practice, which has been preserved not only in Buddhism but in many of humanity’s cultures through aesthetic, socially progressive, philosophical, technological, or charitable forms. We may acknowledge as bodhisattvas persons from all spiritual and cultural traditions, not only Buddhism. In the opening chapters we will discuss some of the principles of bodhisattva activity common to all of them, before exploring the stories of each of the major archetypal bodhisattva figures.

BODHISATTVAS AS ARCHETYPES

We can gain insight and guidance into how to engage in spiritual practice and live wholeheartedly, in accord with the light of the bodhisattva tradition, by studying seven bodhisattva figures as psychological and spiritual models. Some of these bodhisattvas are mythical figures; others are based on actual persons in human history. Most appear in a variety of forms. Many specific historical personages traditionally have been designated as incarnations or representatives of these primary bodhisattva figures.

The bodhisattvas presented in this book are considered as archetypes, fundamental models of dominant psychic aspects of the enlightening being. They certainly overlap in their qualities as bodhisattvas, sometimes considerably, but each emphasizes particular aspects or modes of awakening, and each reveals an overall character and style that practitioners may identify or align with at different times or phases in their practice. As they work together for universal liberation, as archetypes all of these bodhisattvas have their own psychological approach and strategy toward practice and their own function as spiritual resources. They exist as external forces to provide encouragement and support, as internal energies to be fostered, and, above all, as examples of modes of awakened practice to emulate and incorporate.

Archetypes are crystallizations of components of the psyche, and catalysts to self-understanding. In Western psychology Carl Jung and his followers have studied the way in which humans externalize and project certain unconscious, instinctual patterns of their own character onto others. Many of the world’s mythologies reflect these psychological patterns and potentialities. By examining such common patterns we can recognize and understand aspects of ourselves. If all beings have the capacity for clear, open, awakened awareness posited by the teaching of buddha nature, then by seeing the bodhisattvas as archetypes, patterns, or approaches to awakening activity, we may learn models with which we can each express the elements of our own enlightening and beneficial nature.

Some of the major bodhisattva figures are traditionally androgynous, especially Avalokiteśvara, who is venerated in both male and female forms. In their archetypal expressions among worthy people in our world, all these figures are manifested by both women and men. Unlike the Greek gods and goddesses, the bodhisattvas are not archetypes specifically of men or of women, but of all human beings as positive spiritual agents. Occasions when some of these bodhisattvas have taken on forms or practices that illuminate gender issues will be discussed, but these distinctions are always secondary to the fundamental problem of alleviating suffering and liberating all beings.

The bodhisattvas do not usually have as wide a body of mythic tales as the Greek gods and goddesses; they are not archetypes of aspects of the psyche in the same sense as the fleshed-out characters of Greek myth. Yet, we may view bodhisattvas archetypally because, in the lore that has accumulated around each figure, we may indeed discern emerging patterns and styles of spiritual activity.

The archetypal characters of the bodhisattvas are clarified through the stories about their complex, varying iconography, the different forms in which they commonly appear, through their evolving role in Mahāyāna cultural traditions, and through their diverse forms in different Buddhist cultures and in the cults that have venerated them. Many of the bodhisattvas have particular mountains or other sacred sites dedicated to their worship, as well as a rich folklore of colorful teaching anecdotes about them. Traditionally the different figures also are considered to embody particular sutras, schools, and philosophical branches of the Mahāyāna teaching. Thus we might make sense of the full range and diversity of the Mahāyāna Buddhist doctrines by seeing how they are represented by the various bodhisattva figures.

SUGGESTING CONTEMPORARY EXEMPLARS

In addition to identifying people who have been designated historically as examples of these bodhisattvas, we may speculate about contemporary and traditional figures of Western culture who might be viewed as representatives of these archetypes. Some of the exemplars mentioned herein will be my own associations, including those who have personally inspired me. Other exemplars come from the suggestions of students in classes that I have led concerning the bodhisattvas. You are invited to identify further examples, in your own life as well as among culture heroes. There is nothing ironclad about the associations presented in this book, and many exemplars might easily fit into more than one category. The process of suggesting exemplars may help us to see the aspects of these spiritual archetypes that are closest to us, and that we can more fully adopt for ourselves. This may also give us a perspective on the relevance to contemporary spiritual needs and concerns of the different bodhisattvas.

I want to make it explicit at this point that by designating known persons as examples of the bodhisattva archetypes, I am certainly not saying that these persons are (or are not) bodhisattvas, or even “saints” for that matter. Nor am I attempting to “claim” them for the Buddhist religion. The point is that everyone has the capacity to act as a bodhisattva. Furthermore, everybody, at some times and in ordinary everyday ways, does act kindly and beneficially as a bodhisattva. All human beings, even great cultural heroes, might also at times act in unfortunate ways, out of small-mindedness and from petty concerns or desires.

The persons to be cited as exemplars, as diverse as Albert Einstein, Martin Luther King, Jr., Mother Teresa, Muhammad Ali, Rachel Carson, Clint Eastwood, and Gandhi, are mentioned because whatever worthiness they are known for exemplifies and clarifies aspects of particular bodhisattva archetypes. I have no desire, nor have I the perfect knowledge, to make judgments about the true character of these persons. My accounts of them will of necessity be speculative, cursory—even playful and provocative—intended simply to suggest how they illuminate aspects of the bodhisattvas. Where these persons have shadow sides to their personalities or careers, I hope to mention these flaws only inasmuch as they may illuminate the archetypal qualities of the bodhisattvas being discussed.

I am mentioning some famous people in the context of discussing bodhisattvas only because they may be generally familiar as examples. Bodhisattvas usually are unknown and anonymous rather than celebrities, and function humbly and invisibly all around us, expressing kindness and generosity in simple, quiet gestures. Having opened their hearts beyond delusions of craving and estrangement, bodhisattvas can just be themselves, not seeking out good deeds to perform, but in their very ordinariness presenting inspiring examples that help others. The glamour and worldly fame of celebrity are contrary to the approach of bodhisattvas. Any bodhisattvic qualities of the people to be mentioned might be seen as manifesting in spite of their fame and renown, although some exemplars have skillfully used their reputation as a means to support enlightening work.

As it happens, a number of the noted modern exemplars who will be cited are involved in facing social issues, some of them even opposing governmental or other authorities in activist campaigns. Traditionally recorded bodhisattva lore and Mahāyāna history tend to emphasize the contemplative and devotional aspects of the bodhisattva work, apart from political embroilments. Although bodhisattvas take on innumerable styles and approaches, all bodhisattvas are in some way concerned for their fellow beings, especially for all those suffering in unfortunate conditions. Even the bodhisattva yogi sitting in meditation by himself near a remote mountaintop can never truly sit alone. Myriad beings are mysteriously present, and all society is subtly and intimately affected, whenever one takes on the bodhisattva project. Insight into the wholeness of reality, and acceptance of its dynamic presence just as it exists in our immediate state, are not separate from the responsibility to regard and respond creatively to the suffering of our fellow creatures.

THE PRIMARY BODHISATTVA FIGURES

Many Mahāyāna scriptures, called sutras, include descriptions of numerous assemblies that have gathered to hear the Buddha’s teaching, sometimes including pages full of names of different bodhisattvas. Some of these bodhisattvas exist in our own realm and context, while some come from other “world systems,” which we might describe as other solar systems or galaxies, or even alternate universes. The Mahāyāna vision is vast. It includes many different dimensions of space, time, and mind. Some sutras clarify that there are innumerable bodhisattvas, that in fact there is not a single place or time where there are not bodhisattvas and buddhas. Some of these bodhisattvas may be as immense as solar systems, some as tiny as molecules. Nevertheless, only a handful or so of bodhisattva figures stand out most prominently in the culture of East Asian Mahāyāna Buddhism.

The bodhisattva figures featured in this book are cherished mainstays within all branches of the East Asian Buddhism of China, Korea, and Japan, and more recently in the unfolding interest in Buddhism in the West. They are all part of the Tibetan pantheon of bodhisattvas as well, although with varying degrees of importance. A great array of other bodhisattva figures have significant roles in the Vajrayāna “Diamond Vehicle” tradition, a specialized development of the Mahāyāna also known as tantric or esoteric Buddhism, which dominates Tibetan Buddhism and also was foundational in Japanese Buddhism.

The following brief introduction to our major bodhisattva archetypal figures will allow the reader to begin to envision how the bodhisattva teachings are embodied during the rest of the introductory material, before the chapters focusing on each bodhisattva.

The first bodhisattva we will examine is Siddhārtha Gautama, who became the historical Buddha Śākyamuni in sixth-century B.C.E. India. His life story and path to awakening constitute an important model for all Buddhist practitioners. His home-leaving is an especially significant part of the tradition that has become controversial in the contemporary context of feminism and family values, requiring our renewed attention to its inner levels of meaning.

Mañjuśri is the bodhisattva of wisdom and insight, who penetrates and expounds the fundamental emptiness or true nature of all things. He often rides a lion and wields a sword, which he uses to cut through delusion. He sits at the center of Zen meditation halls, encouraging deep introspection and the awakening of insight. Often depicted as a young prince, he also may manifest as a beggar.

Samantabhadra is the bodhisattva of enlightening activity in the world, representing the shining function and application of wisdom. His name means “Universal Virtue.” He rides on a six-tusked white elephant, but he is hard to encounter, often performing his beneficial purpose while hidden in worldly roles. Samantabhadra especially represents luminous vision of the interconnectedness of all beings.

Avalokiteśvara, the bodhisattva of compassion, is probably the most popular bodhisattva and appears in more different forms than any other bodhisattva. He is called Chenrezig in Tibet, the “Goddess of Mercy” Guanyin in China, and Kannon, Kanzeon, or Kanjizai in Japan. Sometimes he has a thousand hands and eyes, sometimes he has a wrathful mien and horse’s head. One meaning of his name is “Regarder of the World’s Cries,” implying empathy and active listening as primary practices of compassion. An emanation himself of the popular cosmic Buddha Amitābha, Avalokiteśvara’s own female complement, Tarā, is also very popular. Both Bodhidharma, founder of Zen in China, and His Holiness the Dalai Lama, the Tibetan spiritual leader, are considered incarnations of Avalokiteśvara.

Kṣitigarbha is of lesser importance than the other bodhisattva archetypes in terms of philosophical doctrine, but is perhaps equal to Avalokiteśvara in popularity in Japan, where he is called Jizō. His name means “Earth Storehouse” or “Earth Womb.” Popularly considered a guardian of travelers and children, in Japan he is associated with ceremonies for deceased children. Traditionally he is guardian in the intermediate states between births, and especially practices to benefit those in the hell realms. Jizō usually appears as a shaved-head monk, carrying a wish-fulfilling gem.

Maitreya is the disciple of Śākyamuni Buddha who the Buddha predicted would become the next incarnate buddha in the distant future. Awaiting his destiny as the future Buddha, the Bodhisattva ...