Bodhisattvas of the Forest delves into the socioreligious milieu of the authors, editors, and propagators of the Rastrapalapariprccha-sutra (Questions of Rastrapala), a Buddhist text circulating in India during the first half of the first millennium C.E. In this meticulously researched study, Daniel Boucher first reflects upon the problems that plague historians of Mahayana Buddhism, whose previous efforts to comprehend the tradition have often ignored the social dynamics that motivated some of the innovations of this new literature. Following that is a careful analysis of several motifs found in the Indian text and an examination of the value of the earliest Chinese translation for charting the sutra’s evolution. The first part of the study looks at the relationship between the bodily glorification of the Buddha and the ascetic career—spanning thousands of lifetimes—that produced it within the socioeconomic world of early medieval Buddhist monasticism. The authors of the Rastrapala sharply criticize their monastic contemporaries for rejecting the rigorous lifestyle of the first Buddhist communities, an ideal that, for the sutra’s authors, self-consciously imitates the disciplines and sacrifices of the Buddha’s own bodhisattva career, the very career that led to his acquisition of bodily perfection. Thus, Boucher reveals the ways in which the authors of the Rastrapala authors co-opted this topos concerning the bodily perfection of the Buddha from the Mainstream tradition to subvert their co-religionists whose behavior they regarded as representing a degenerate version of that tradition. In Part 2 Boucher focuses on the third-century Chinese translation of the sutra attributed to Dharmaraksa and traces the changes in the translation to the late tenth century. The significance of this translation, Boucher explains, is to be found in the ways it differs from all other witnesses. These differences, which are significant, almost certainly reveal an earlier shape of the sutra before later editors were inspired to alter dramatically the text’s tone and rhetoric. The early Chinese translations, though invaluable in revealing developments in the Indian milieu that led to changes in the text, present particular challenges to the interpreter. It takes an understanding of not only their abstruse idiom, but also the process by which they were rendered from an undetermined Indian language into a Chinese cultural uh_product. One of the signal contributions of this study is Boucher’s skill at identifying the traces left by the process and ability to uncover clues about the nature of the source text as well as the world of the principal recipients. Bodhisattvas of the Forest concludes with an annotated translation of the Rastrapalapariprccha-sutra based on a new reading of its earliest extant Sanskrit manuscript. The translation takes note of important variants in Chinese and Tibetan versions to correct the many corruptions of the Sanskrit manuscript.

This volume delves into the socio religious milieu of the authors, editors, and propagators of the 'Rāṣṭrapālapariprc̥chā-sūtra' ('Questions of Rastrapala'), a Buddhist text circulating in India during the first half of the first millennium CE.

Bodhisattvas of the Forest delves into the socioreligious milieu of the authors, editors, and propagators of the Rastrapalapariprccha-sutra (Questions of Rastrapala), a Buddhist text circulating in India during the first half of the first millennium C.E. In this meticulously researched study, Daniel Boucher first reflects upon the problems that plague historians of Mahayana Buddhism, whose previous efforts to comprehend the tradition have often ignored the social dynamics that motivated some of the innovations of this new literature. Following that is a careful analysis of several motifs found in the Indian text and an examination of the value of the earliest Chinese translation for charting the sutra’s evolution. The first part of the study looks at the relationship between the bodily glorification of the Buddha and the ascetic career—spanning thousands of lifetimes—that produced it within the socioeconomic world of early medieval Buddhist monasticism. The authors of the Rastrapala sharply criticize their monastic contemporaries for rejecting the rigorous lifestyle of the first Buddhist communities, an ideal that, for the sutra’s authors, self-consciously imitates the disciplines and sacrifices of the Buddha’s own bodhisattva career, the very career that led to his acquisition of bodily perfection. Thus, Boucher reveals the ways in which the authors of the Rastrapala authors co-opted this topos concerning the bodily perfection of the Buddha from the Mainstream tradition to subvert their co-religionists whose behavior they regarded as representing a degenerate version of that tradition. In Part 2 Boucher focuses on the third-century Chinese translation of the sutra attributed to Dharmaraksa and traces the changes in the translation to the late tenth century. The significance of this translation, Boucher explains, is to be found in the ways it differs from all other witnesses. These differences, which are significant, almost certainly reveal an earlier shape of the sutra before later editors were inspired to alter dramatically the text’s tone and rhetoric. The early Chinese translations, though invaluable in revealing developments in the Indian milieu that led to changes in the text, present particular challenges to the interpreter. It takes an understanding of not only their abstruse idiom, but also the process by which they were rendered from an undetermined Indian language into a Chinese cultural uh_product. One of the signal contributions of this study is Boucher’s skill at identifying the traces left by the process and ability to uncover clues about the nature of the source text as well as the world of the principal recipients. Bodhisattvas of the Forest concludes with an annotated translation of the Rastrapalapariprccha-sutra based on a new reading of its earliest extant Sanskrit manuscript. The translation takes note of important variants in Chinese and Tibetan versions to correct the many corruptions of the Sanskrit manuscript.

The Inquiry of Ugra (Ugrapariprccha) is one of the most influential Mahayana sutras, preserved and transmitted in both India and China over many centuries and actively quoted in treatises on the bodhisattva path. It is, nevertheless, one of the most neglected texts in Western treatments of Buddhism. The Ugra appers to be one of the earliest bodhisattva scriptures to come down to us, and as such it offers a particularly valuable window on the process by which the bodhisattva path came to be seen as a distinct vocational alternative within certain Indian Buddhist communities. The Bodhisattva Path is a study and translation of the Ugra that will fundamentally alter previous perceptions of the way in which Mahayana was viewed and practiced by its earliest adherents. To achieve a better understanding of the universe of ideas, activities, and institutional structures within which early self-proclaimed bodhisattvas lived, the author first considers the Ugra as a literary document, employing new methodological tools to examine the genre to which it belong, the age of its extant versions, and their relationships to one another. She goes on to challenge the dominant notions that the Mahayana emerged as a reform of earlier Buddhism and offered lay people an easier option. On the contrary, the picture that emerges is of the early Mahayana as a more difficult and demanding vocation, initially limited to a small contingent of monastic males. Combining a detailed critical study and translation of an important Buddhist scripture with a sweeping re-examination of the relationship between the Buddha and the practitioners alike and other interested in the history of Indian Buddhism and the formation of Mahayana.

This book brings together six essays on the origin and history of the bodhisattva ideal and the emergence of the Mahāyana. The essays approach the subject from different perspectives—from scholarly examinations of the terms in the Nikayas and Agamas to the relationship of the bodhisattva ideal and the arahant ideal within the broader context of the social environment in which Mahayana formed and further developments that lead to the formulation of the fully fledged bodhisattva path. As such, the collection provides a good overview for a wider Buddhist readership of the history of changes that eventually led to the emergence of the Mahayana. “Arahants, Buddhas and Bodhisattvas”, by Bhikkhu Bodhi“The Bodhisattva Ideal in Theravāda Theory and Practice”, by Jeffrey Samuels“Bodhi and Arahattaphala From Early Buddhism to Early Mahāyāna”, by Karel Werner“Vaidalya, Mahāyāna, and Bodhisatva in India: An Essay Towards Historical Understanding”, by Peter Skilling“The Evolution of the Bodhisattva concept in Early Buddhist Canonical Literature”, by Bhikkhu Anālayo“Orality, writing and authority in South Asian Buddhism: Visionary Literature and the Struggle for Legitimacy in the Mahāyāna”, by David McMahan

A Bodhisattva is someone who has resolved to liberate all living beings from suffering by fulfilling his or her full spiritual potential. Many people have the compassionate wish to benefit others, but few understand how to make this wish effective in their daily life. In this highly acclaimed explanation of the great Buddhist classic, Guide to the Bodhisattva`a Way of Life, Geshe Kelsang shows how we can develop and maintain the supremely compassionate motivation of a Bodhisattva, and how we can then engage in the actual practices that provide the greatest benefit to others and lead to the attainment of full enlightenment.

A Bodhisattva is a friend of the world who, motivated by compassion, spontaneously seeks to improve his or her good qualities for the benefit of each and every living being. With this handbook as our companion, we can enter the Bodhisattva's way of life and progress along the path to full enlightenment.

Setting Out on the Great Way brings together different perspectives on the origins and early history of Mahāyāna Buddhism and delves into selected aspects of its formative period. As the variety of the religion which conquered East Asia and also provided the matrix for the later development of Buddhist Tantra or Vajrayāna, Mahāyāna is regarded as one of the most significant forms of Buddhism, and its beginnings have long been the focus of intense scholarly attention and debate. The essays in this volume address the latest findings in the field, including contributions by younger researchers vigorously critiquing the reappraisal of the Mahāyāna carried out by scholars in the last decades of the 20th century and the different understanding of the movement which they produced. As the study of Buddhism as a whole reorients itself to embrace new methods and paradigms, while at the same time coming to terms with exciting new manuscript discoveries, our picture of the Mahāyāna continues to change. This volume presents the latest developments in this ongoing re-evaluation of one of Buddhism's most important historical expressions.

Treasured by Buddhists of all traditions, The Way of the Bodhisattva (Bodhicharyavatara) is a guide to cultivating the mind of enlightenment and to generating the qualities of love, compassion, generosity, and patience. This text has been studied, practiced, and expounded upon in an unbroken tradition for centuries. Presented in the form of a personal meditation in verse, it outlines the path of the Bodhisattvas—those who renounce the peace of individual enlightenment and vow to work for the liberation of all beings and to attain buddhahood for their sake. This version is translated from the Tibetan and includes a foreword by His Holiness the Dalai Lama, a translator’s preface, a thorough introduction, a note on the translation, and three appendices of commentary by the Nyingma master Kunzang Pelden.