The Bodhisattva Vows (Sanskrit: bodhisattva‑praṇidhāna, lit. “bodhisattva aspiration or resolution”) form a central practice in Mahāyāna Buddhism, in which a practitioner vows to attain full enlightenment (bodhi) not for personal release, but out of compassion for all sentient beings. This pledge marks the entry into the bodhisattva path, committing the individual to uphold the six pāramitās (perfections) and to postpone final nirvāṇa until all beings are liberated. While variations exist across Buddhist traditions, notably in East Asia and Tibetan Vajrayāna, the foundational intent—to realize awakening for the benefit of others—remains constant.
Origins and Historical Context
The Bodhisattva Vows take shape within Mahāyāna sutras and commentaries that promote the bodhisattva as the supreme religious ideal, contrasting with the earlier arhat model of personal liberation. Foundational texts such as the Bodhisattvabhūmi, Avataṃsaka Sūtra, and Prajñāpāramitā literature elaborate ethical and meditative frameworks for these vows. Over centuries, Mahāyāna communities across India, China, Tibet, and Japan codified versions of these vows, reflecting local doctrinal emphases and practices.
Core Commitment and Ethical Framework
At its essence, taking the Bodhisattva Vows signifies two interlinked commitments: aspirational bodhicitta (the generation of the intention to awaken for all beings) and engaging bodhicitta (active embodiment of that intention). The vow entails pledging to cultivate the six perfections—dāna (generosity), śīla (morality), kṣānti (patience), vīrya (effort), dhyāna (meditation), and prajñā (wisdom)—and dedicating all merit to universal liberation. Rituals generally begin with taking refuge in the Three Jewels, followed by vow recitation often in community settings.
Forms and Variations
East Asian Versions
In East Asian Buddhism, particularly within Chinese, Japanese, and Korean traditions, the Bodhisattva Vows are commonly expressed in a fourfold form:
- Sentient beings are numberless; I vow to save them.
- Afflictions are inexhaustible; I vow to end them.
- Dharma gates are boundless; I vow to master them.
- The Buddha Way is unsurpassable; I vow to attain it.
These vows are typically recited during daily liturgy and formal ceremonies. They serve as both aspiration and reminder of the practitioner’s ethical orientation.
Tibetan Vajrayāna Tradition
In Tibetan Buddhism, the Bodhisattva Vows are transmitted with more detailed ethical guidelines. The full set includes eighteen root vows, the violation of which constitutes serious ethical lapses, and forty-six secondary vows, which support and sustain bodhisattva conduct. These formulations are based on classical Indian sources such as Bodhisattvabhūmi and texts by Nāgārjuna and Atisha.
Practitioners take the vows during empowerments, teachings, or retreats, often before a qualified teacher. Restoration practices are included for instances of transgression, including confession, purification rituals, and renewed commitment.
The Ten Great Vows of Samantabhadra
In addition to the core formulations, one influential articulation of bodhisattva intention comes from the Avataṃsaka Sūtra, specifically in the Bhadracaripraṇidhāna, or Ten Great Vows of Samantabhadra. These include such aspirations as making offerings to all Buddhas, rejoicing in the virtues of others, requesting the turning of the Dharma wheel, and dedicating merit for the benefit of all beings. These vows have become popular recitation texts, particularly in East Asian Mahāyāna devotional settings.
Practice and Modern Relevance
Observing the Bodhisattva Vows is not a static event but an ongoing practice. Maintaining bodhicitta—the heart of the vow—requires constant inner reflection and outward ethical engagement. Confession rituals, mindfulness of conduct, and continued study of the Dharma all support this commitment.
In modern contexts, the vows have been interpreted through the lens of social justice, ecological awareness, and global ethics. Teachers like the Dalai Lama and Thich Nhat Hanh have emphasized the bodhisattva model as a paradigm for socially engaged spirituality. Whether undertaken by monastics or laypeople, the Bodhisattva Vows continue to shape how Buddhists live their values in a complex and interconnected world.
Bibliography
Avataṃsaka Sūtra (Flower Garland Sūtra), compiled ca. 1st–3rd century CE.
Bhadracaripraṇidhāna (Ten Great Vows of Samantabhadra), part of the Avataṃsaka Sūtra.
Bodhisattvabhūmi, attributed to Asaṅga, ca. 4th century CE.
Cariyāpiṭaka (Collection of Conduct), Pāli Canon.
Jātaka Tales, from the Pāli Canon, Khuddaka Nikāya.
Prajñāpāramitā Sūtras (Perfection of Wisdom texts), composed ca. 1st century BCE–3rd century CE.
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