Taking the Bodhisattva Vows

In order to develop bodhichitta, a primary mental consciousness aimed at enlightenment for the sake of all beings, it is important to take the bodhisattva vows (byang-sems sdom-pa, Skt. bodhicitta-saṃvara, bodhichitta vows). They will help mold our mental continuum in the shape and direction of enlightenment, however, only if we receive them through standard ritual procedures (sems-bskyed cho-ga), having already some familiarity with the practice of bodhichitta. It is of no benefit to take these vows by merely repeating their words if we have had no experience whatsoever in this practice. However, if we have become acquainted with the teachings on how to develop bodhichitta, and have thought about them, meditated accordingly, and begun to apply them to our daily life, and if we receive these vows from an especially qualified and realized guru, it is certain that they will develop bodhichitta in us.

There is a great difference between a person who formally vows not to commit a certain destructive action and one who, without taking any specific vow to do so, simply avoids such conduct. By taking a vow, we build up more positive karmic force, and the effects of our constructive actions are greater. This is because they are based on our definite, formal decision to abandon committing destructive actions, a decision made because of our knowledge of cause and effect. A vow thus makes our constructive actions more concrete and effective for producing beneficial results.

Rather than being restrictions on our freedom, our vows and bonding practice (dam-tshig, Skt. samaya) to follow their codes limit the negative karmic potentials we build up and thus give us more room to act beneficially. In addition, they release a great deal of energy that had been tied up in indecisive wavering concerning ethical self-discipline, thus releasing us from some of our frustrating and nervous confusion.

In order to be the most receptive vessel for keeping the bodhisattva vows, it is best to take them after having disciplined ourselves with one of the sets of pratimoksha (individual liberation) vows. Although the optimum levels would be as a fully ordained or novice monk or nun, it is still more beneficial if we have at least taken lay vows or one-day Mahayana precepts than if we have never taken any vows before.

Unlike the Theravada Buddhist custom of Thailand that allows vows to be taken for any chosen period of time, the Mahayana custom as practiced in Tibet, based on the Sarvastivadin recension of the vinaya rules of discipline, only allows them to be taken for one day or for life. A layman who takes vows for one day only is called a keeper of the one-day vows (bsnyen-gnas, Skt. upavasatha). These are usually taken on full or new moon days or on special days of puja offering ceremonies and must be before a lama, a monk or a statue of Buddha. The vows we take for one day starting from before sunrise, often referred to as the Mahayana precepts, are the eight vows of avoidance (spang-bya brgyad, Skt. aṣṭa-śīla):

• Cutting off a life (srog-gcod-pa, Skt. praṇā-tighāta, killing) of any living being
• Taking what has not been given (ma-byin par-len-pa, Skt. adatta-adāna, stealing)
• Unchaste behavior (mi-tshangs-spyod, Skt. abrahma-carya)
• Lying (rdzun-du smra-ba, Skt. mṛṣā-vāda)
• Intoxication (chang-’thung-ba, Skt. madya-pāna, drinking alcohol)
• Making music and wearing ornamental jewelry or cosmetics (gar-phreng)
• Sitting or sleeping on a large or lofty seat or bed (mal-stan chen-po)
• Taking food past noon (phyi dro’i kha zas).

The vow against drinking alcohol and taking intoxicants is made because under the influence of alcohol, for instance, we lose control of ourselves and may unwittingly commit destructive actions. The anecdote is told of a monk who met a woman leading a sheep and carrying a goatskin of alcohol. She told them that if he did not either drink the alcohol, slaughter the sheep or commit adultery with her, she would kill herself. Very perplexed, the monk chose to drink the alcohol. Then, however, when he became drunk, he committed the other two as well. Alcohol is forbidden, however, only when it is to be drunk. If it is used in cooking and so loses its potency, then eating such food is not prohibited by these vows.

A person who takes vows for the rest of his life without actually becoming a monk or nun is called a layman (dge-bsnyen, Skt. upāsaka) or laywoman (dge-bsnyen-ma, Skt. upāsikā). The hidden etymology of the Tibetan term for the former, ge-nyen, is that ge implies “an ultimately constructive state,” namely liberation or enlightenment, and nyen implies “near.” There are six types of laypersons, the vows for which must be received at a ritual ordination ceremony (cho-ga). 

The six types of laypersons are:

• A layperson who takes formal refuge in the Three Rare and Supreme Gems (skyabs-gsum ’dzin-pa’i dge-bsnyen)
• A layperson who takes vows to observe any one of the five lay ordination vows of avoidance (sna-gcig spyod-pa’i dge-bsnyen)
• A layperson who takes any two of them (sna-’ga’ spyod-pa’i dge-bsnyen)
• A layperson who takes any three or four (phal-cher spyod-pa’i dge-bsnyen)
• A layperson who takes all five (yongs-rdzogs dge-bsnyen)
• A layperson who, vowing to keep all five, promises to keep celibacy (go-mi dge-bsnyen). This type receives permission, if they so choose, to shave their head and wear the robes, which is not compulsory at this stage. 

The three lay types who do not take the full set of five vows are called nominal laypersons (dge-bsnyen brtags-pa-ba), while the two who take the whole set are called laypersons by the full definition (dge-bsnyen mtshan-nyid-pa).

The five lay ordination vows of avoidance (spang-bya lnga, Skt. pañca-śīla) correspond to the first five of the eight Mahayana precepts. However, except for the sixth type, a layperson, instead of vowing to avoid all sexual activity, only includes inappropriate sexual behavior, the third of the destructive actions of the body. All sexual acts that are done without consent, or that cause harm either directly or indirectly to others, or that are committed at an improper time or place are considered improper.

When a layman or laywoman is ordained, he or she receives an ordination name usually including a part of the conferring guru’s own name and is advised to abandon all ten destructive actions, although the vows to do so are not specifically taken on this level. If a layperson cannot keep one of his vows and must break it, the resultant negative karmic consequences will be much less severe if they first relinquish their commitment. If someone who understands is present, they should say to them, “I cannot keep such and such a vow.” If there is no such person, they should merely shout this declaration out loud. In this way they are released from their vow.

The Actual Ritual Procedure for Taking the Bodhisattva Vows

There are three standard ways and two traditions of taking the bodhisattva vows. If they are taken without the preliminary ceremony (sta-gon), it is known as the abbreviated way; if both the preliminaries and the actual vow ceremony are held on the same day, the intermediate way; and if on consecutive days, the full expanded way. In the tradition of the Bodhisattva Stages of Mind (Byang-chub sems-dpa’i sa, Skt. Bodhisattvabhūmi) by Asanga, the vows to develop aspiring and engaged bodhichitta are taken individually, while according to Engaging in Bodhisattva Behavior (sPyod-’jug, Skt. Bodhicaryāvatāra) by Shantideva, they are to be conferred together. As the latter is more commonly practiced, it will be explained here in the fully expanded manner, although normally the following sections are left until the end of a lam-rim discourse (lam-rim ’khrid).

As part of the preliminary ceremony, having arranged a more lavish altar than usual, the disciples wishing to receive the bodhisattva vows should recite together the entire Ritual Text of Preparatory Practices (Byang-chub lam-gyi-rim-pa’i dmar-khrid myur-lam-gyi sngon-’gro’i ngag-’don-gyi rim-pa khyer bde-bklag chog bskal-bzang mgrin-rgyan, sByor-chos; Jorcho: The Lam-rim Puja), including as many mandala offerings as possible. The guru then explains briefly about bodhichitta, after which he leaves the room. If they are conferring the vows after an explanatory discourse (bshad-khrid) on some topic other than lam-rim, or after the oral transmission of a text (lung), or as part of a tantric empowerment (dbang, Skt. abhiṣeka, initiation), and a lam-rim discourse has not immediately preceded, they would also outline here at least the main points from relating to a spiritual mentor in a healthy manner to Buddhahood. Otherwise, no such further explanation is called for. After these preliminaries, we should sweep and clean very thoroughly the room in which the vows are to be conferred the next day, sprinkle the floor with scented water, arrange flowers and elaborate offerings of the best quality and adorn the guru’s throne with garlands and jewels.

The next morning between four and seven o’clock or as early as possible, we should re-assemble wearing our finest clothing and as clean and neat as possible, even more than usual. With our guru not in attendance, we should participate in reciting the entire Kangyur collection of Buddha’s words, with each disciple chanting out loud a different portion simultaneously. If this is not possible, we should recite in the same fashion The Flower Garland Sutra (mDo Phal-cher, Skt. Avataṃsaka Sūtra), or at least the Eight Thousand Verse Prajnaparamita Sutra (brGyad-stong-pa, Skt. Aṣṭasāhasrikā Prajñāpāramitā Sūtra) or The Fortunate Eon Sutra (mDo-sde bskal-bzang, Skt. Bhadrakalpika Sūtra). This is done to strengthen the network of positive force and for the elimination of hindrances and obstacles.

When we enter the room in which the ritual recitations and vow ceremony are to occur, we should visualize it as a mandala abode of the Buddhas with four doors, at each of which is one of the four protectors with his entire entourage keeping out hindrances and warding off obstacles. On the walls we should imagine murals depicting live scenes from the Jataka (sKyes-rabs) tales of the previous incarnations of Shakyamuni Buddha.

After this preliminary, between seven and eleven o’clock, we should invite and escort our guru to their throne, thinking of them as the Buddha Shakyamuni himself and visualizing around them a Mahayana assembly of Buddhas, bodhisattvas, viras (dpa’-bo, spiritual heroes), dakinis, Dharma protectors and so forth, but without any shravakas or pratyekabuddhas. After reciting the Ritual Text of Preparatory Practices once more, we should request the vows from our guru as Buddha by offering them a mandala, while holding as well decorated banners, umbrellas, rosaries and other such offerings, and then stacking them neatly before them.

Our guru usually begins the ceremony with such typical words as:

Just as the great Je Tsongkhapa, the Dharma King of the Three Planes of Existence, himself has said, “The development of bodhichitta is the framework of the entire Mahayana path.”

They then expand, explaining the advantages of developing bodhichitta, what to visualize during the ceremony and so forth. Imagining all limited beings around us, with each male in the form of our father on our right and each female in the form of our mother on our left, we should kneel on our right knee before our guru and the visualized assembly about them. First, we take refuge and the vow to develop aspiring bodhichitta by repeating three times after them:

I go for refuge, until I am enlightened, to the Buddhas, the Dharma and the Highest Assembly. From the positive force that I build up by practicing giving and other far-reaching attitudes, may I attain the state of a Buddha to be able to benefit all limited beings.

From this moment on, until I am a Buddha, may I never give up, though my life be at stake, the attitude wishing to gain full enlightenment in order to free all limited beings from the fears of uncontrollably recurring rebirth and the extreme of the tranquil peace of nirvana.

To take the actual vows to develop both aspiring and engaged bodhichitta, we repeat three times after our guru:

O gurus and Buddhas, together with your Offspring, please pay me heed.

Just as the Blissfully Gone (Buddhas) of the past have generated a bodhichitta aim, then lived by the stages of bodhisattva training; so, too, do I generate a bodhichitta aim to help those who wander, and shall train in the stages of bodhisattva training.

At the end of the third repetition we should feel we have now received the bodhisattva vows. Then we repeat after our guru the following verses of rejoicing and promising:

Now my life’s become fruitful, for having wonderfully attained a human existence, today I’ve awakened my Buddha-nature and now have become a Buddha’s spiritual child.

Now, in whatever way possible, I shall undertake actions that accord with its traits, and never defile this impeccable nature that lacks any fault.

[As cited by Shantideva in “Engaging in Bodhisattva Behavior,” III.22–23, 25–26, and by Pabongka in “Brief Notes from an Explanatory Discourse on Six-Session Guru-Yoga” (Thun-drug bla-ma’i rnal-’byor bshad-khrid gnang-ba’i zin-tho mdor-bsdus).]

By the power of everyone present thus developing bodhichitta, all the numberless Buddha-fields in the ten directions, together with the thrones of the Buddhas, will tremble. When the disciples there ask the reasons and circumstances for this tremor, the Buddhas will explain, for instance, that in the Land of the Snows, at the Zhide Samten Ling (Zhi-bde bsam-gtan gling) Monastery in Lhasa, a great number of disciples have taken bodhisattva vows before Kyabje Trijang Rinpoche. Then all the Buddhas and bodhisattvas in these Buddha-fields will pray for bodhichitta never to degenerate in these disciples and for them all to be able to achieve this enlightening aim with bodhisattva behavior (byang-chub sems-dpa’i spyod-pa, Skt. bodhisattva-caryā) and attain the full enlightenment of Buddhahood.

Then our guru holds up as much as they can in their two hands of whatever offerings for the development of bodhichitta have been piled before them. Their assistants take up the rest in a sheet. Our guru then requests the protector Maitreya Buddha to accept and keep these offerings for us so that there will be no decrease in our accumulation of positive force from the past, present and future – especially the innumerable positive force that we have collected from our development of bodhichitta and from our recent hearing of an explanation of the lam-rim teachings.

Whenever Maitreya Buddha appears in this world in the form of a Supreme Nirmanakaya, we and all others who have taken bodhisattva vows will be reborn, by the power of this positive force, among his foremost disciples. At that time, when we drink the nectar of his teachings, Maitreya Buddha will prophecy the time and place of our attainment of Buddhahood. We should dedicate the positive karmic force of our prayers for all this to happen, repeating the following verses three times after our guru:

When over the peak of Bodh Gaya’s mountains the royal sun, Maitreya Buddha, dawns and opens my lotus intelligence, may I bring full satisfaction to swarms of fortunate bee(-like disciples).

Then, when Maitreya Buddha with pleasure extends his right hand to my head and predicts my peerless enlightenment, may I attain this Buddhahood quickly, for everyone’s sake.

[As cited by the First Dalai Lama (rGyal-ba Ge-’dun grub) in the “Graceful Embodiment of Love” (Byams-pa’i sku-gzugs-ma).]

At the end of the third repetition, our guru gestures for all these offerings to go to Tushita pure land, the residence of Maitreya Buddha. They pray for all the positive force of their disciples to alight there as well around this Buddha in the form of the eight auspicious symbols and the seven precious symbols of royalty, happy to accept them. We should then join our guru in offering similar prayers.

The eight auspicious symbols (bkra-shis rtags-brgyad, Skt. aṣṭa-maṅgala) are:

• The jeweled umbrella
• The pair of golden fish
• The vase
• The lotus
• The white conch shell with whirls turning to the right
• The endless knot
• The banner
• The wheel.

The seven precious symbols of royalty (rgyal-srid sna-bdun, Skt. sapta-ratna) are:

• The precious wheel
• The precious jewel
• The precious queen
• The precious minister
• The precious elephant
• The precious horse
• The precious general.