The Engagement of Bodhicitta and the Disengagement of Identity
Now we come to the important part, which is the actual practice, and the best place to begin is with the masterwork of Shantideva.
I would like you to read the first chapter.
Bodhicaryavatara:
A Guide to the Bodhisattva Way of Life
Chapter One
The Benefit of the Spirit of Awakening
1. Reverently bowing to the Sugatas, who are endowed with the Dharmakaya, together with their children and all who are worthy of veneration, I shall concisely present a guide to the discipline of the children of the Sugatas in accordance with the scriptures.
2. There is nothing here that has not been said before, nor do I have any skill in composition. Thus, I have no concern for the welfare of others, and I have composed this solely to season my own mind.
3. Owing to this, the power of my faith increases to cultivate virtue. Moreover, if someone else with a disposition like my own examines this, it may be meaningful.
4. This leisure and endowment, which are so difficult to obtain have been acquired, and they bring about the welfare of the world. If one fails to take this favorable opportunity into consideration, how could this occasion occur again?
5. Just as lightning illuminates the darkness of a cloudy night for an instant, in the same way, by the power of the Buddha, occasionally people’s minds are momentarily inclined toward merit.
6. Thus, virtue is perpetually ever so feeble, while the power of vice is great and extremely dreadful. If there were no spirit of perfect awakening, what other virtue would overcome it?
7. The Lords of Sages, who have been contemplating for many eons, have seen this alone as a blessing by which joy is easily increased and immeasurable multitudes of beings are rescued.
8. Those who long to overcome the abundant miseries of mundane existence, whose who wish to dispel the adversities of sentient beings, and those who yearn to experience a myriad of joys should never forsake the spirit of awakening.
9. When the spirit of awakening has arisen, in an instant a wretch who is bound in the prison of the cycle of existence is called a child of the Sugatas and becomes worthy of reverence in the worlds of gods and humans.
10. Upon taking this impure form, it transmutes it into the priceless image of the gem of the Jina. So, firmly hold to the quicksilver elixir, called the spirit of awakening, which must be utterly transmuted.
11. The world’s sole leaders, whose minds are fathomless, have well examined its great value. You, who are inclined to escape from the states of mundane existence, hold fast to the jewel of the spirit of awakening.
12. Just as a plantain tree decays upon losing its fruit, so does every other virtue wane. But the tree of the spirit of awakening perpetually bears fruit, does not decay, and only flourishes.
13. Owing to its protection, as due to the protection of a powerful man, even after committing horrendous vices, one immediately overcomes great fears. Why do ignorant beings not seek refuge in it?
14. Like the conflagration at the time of the destruction of the universe, it consumes great ices in an instant. The wise lord Maitreya taught its incalculable benefits to Sudhana.
15. In brief, this spirit of awakening is known to be of two kinds: the spirit of awakening, and the spirit of aspiring for awakening; and the spirit of venturing towards awakening.
16. Just as one perceives the difference between a person who yearns to travel and a traveler, so do the learned recognize the corresponding difference between those two.
17. Although the result of the spirit of aspiring for awakening is great within the cycle of existence, it is still not like the continual state of merit of the spirit of venturing.
18. From the time that one adopts that spirit with an irreversible attitude for the sake of liberating limitless sentient beings.
19. From that moment on, an uninterrupted stream of merit, equal to the sky, constantly arises even when one is asleep or distracted.
20. The Tathágata himself cogently asserted this in the Subahuprccha for the sake of beings who are inclined toward the lesser vehicle.
21. A well-intentioned person who thinks, "I shall eliminate the headaches of sentient beings," bears immeasurable merit.
22. When then of a person who desires to remove the incomparable pain of every single being and endow them with immeasurable good qualities?
23. Who has even a mother or father with such altruism? Would the gods, sages, or Brahmas have it?
24. If those beings have never before had that wish for their own sake even in their dreams, how could they possibly have it for the sake of others?
25. How does this unprecedented and distinguished jewel, whose desire for the benefit of others does not arise in others even for their own self-interest, come into existence?
26. How can one measure the merit of the jewel of the mind, which is the seed of the worlds joy and is the remedy for the worlds suffering?
27. If reverence for the Buddhas is exceeded merely by an altruistic intention, how much more so by striving for the complete happiness of all sentient beings?
28. Those desiring to escape from suffering hasten right toward suffering. With the very desire for happiness, out of delusion they destroy their own happiness as if it were an enemy.
29. He satisfies with all joys those who are starving for happiness and eliminates all the sorrows of those who are afflicted in many ways.
30. He dispels delusion. Where else is there such a saint? Where else is there such a friend? Where else is there such merit?
31. Even one who repays a kind deed is praised somewhat, so what should be said of a bodhisattva whose good deed is unsolicited?
32. The world honors as virtuous one who makes a gift to a few people, even if it is merely a momentary and contemptuous donation of plain food and support for half a day.
33. What then of one who forever bestows to countless sentient beings the fulfillment of all yearnings, which is inexhaustible until the end of beings as limitless as space?
34. The Lord declared, "One who brings forth an impure thought in his heart against a benefactor, a child, of the Jina, will dwell in hells for as many eons as there were impure thoughts.
35. But if ones mind is kindly inclined, one will bring forth an even greater fruit. Even when a greatly violent crime is committed against the children of the Jinas, their virtue spontaneously arises.
36. I pay homage to the bodies of those whom this precious jewel of the mind has arisen. I go for refuge to those who are mines of joy, toward whom even an offence results in happiness.
Brief Commentary on Chapter One
The Benefit of the Spirit of Awakening
1. Reverently bowing to the Sugatas, who are endowed with the Dharmakaya, together with their children and all who are worthy of veneration, I shall concisely present a guide to the discipline of the children of the Sugatas in accordance with the scriptures.
2. There is nothing here that has not been said before, nor do I have any skill in composition. Thus, I have no concern for the welfare of others, and I have composed this solely to season my own mind.
3. Owing to this, the power of my faith increases to cultivate virtue. Moreover, if someone else with a disposition like my own examines this, it may be meaningful.
Now it is important to realize here that Shantideva who presented this was not the Shantideva who wrote it. The Shantideva who was the writer, except for Chapter ten, lived much earlier. What is presented here is a politically useful transformation of ideas to the latter, who indeed presented this work.
It must also be known that Shantideva 2 was only at this time a student and was not in any way as yet a Bodhisattva, no matter what claims are made in modern Buddhism. Thus the compassion spoken of here and all attitudes reflect a novice's view of Compassion at the first level: here, individual people apparently exist with their suffering.
4. This leisure and endowment, which are so difficult to obtain have been acquired, and they bring about the welfare of the world. If one fails to take this favorable opportunity into consideration, how could this occasion occur again?
5. Just as lightning illuminates the darkness of a cloudy night for an instant, in the same way, by the power of the Buddha, occasionally people’s minds are momentarily inclined toward merit.
6. Thus, virtue is perpetually ever so feeble, while the power of vice is great and extremely dreadful. If there were no spirit of perfect awakening, what other virtue would overcome it?
7. The Lords of Sages, who have been contemplating for many eons, have seen this alone as a blessing by which joy is easily increased and immeasurable multitudes of beings are rescued.
8. Those who long to overcome the abundant miseries of mundane existence, whose who wish to dispel the adversities of sentient beings, and those who yearn to experience a myriad of joys should never forsake the spirit of awakening.
9. When the spirit of awakening has arisen, in an instant a wretch who is bound in the prison of the cycle of existence is called a child of the Sugatas and becomes worthy of reverence in the worlds of gods and humans.
10. Upon taking this impure form, it transmutes it into the priceless image of the gem of the Jina. So, firmly hold to the quicksilver elixir, called the spirit of awakening, which must be utterly transmuted.
11. The world’s sole leaders, whose minds are fathomless, have well examined its great value. You, who are inclined to escape from the states of mundane existence, hold fast to the jewel of the spirit of awakening.
12. Just as a plantain tree decays upon losing its fruit, so does every other virtue wane. But the tree of the spirit of awakening perpetually bears fruit, does not decay, and only flourishes.
13. Owing to its protection, as due to the protection of a powerful man, even after committing horrendous vices, one immediately overcomes great fears. Why do ignorant beings not seek refuge in it?
14. Like the conflagration at the time of the destruction of the universe, it consumes great ices in an instant. The wise lord Maitreya taught its incalculable benefits to Sudhana.
15. In brief, this spirit of awakening is known to be of two kinds: the spirit of awakening, and the spirit of aspiring for awakening; and the spirit of venturing towards awakening.
Here we have three important stages of the Gradual path towards Awakening.
16. Just as one perceives the difference between a person who yearns to travel and a traveler, so do the learned recognize the corresponding difference between those two.
17. Although the result of the spirit of aspiring for awakening is great within the cycle of existence, it is still not like the continual state of merit of the spirit of venturing.
Here merit is worthiness not the merit one normally thinks of which is egoist. If indeed it occurs, it must be seen and the merit directed to others. This is done in the form of a clear statement. “No, not for me, this is to benefit others.”
18. From the time that one adopts that spirit with an irreversible attitude for the sake of liberating limitless sentient beings.
19. From that moment on, an uninterrupted stream of merit, equal to the sky, constantly arises even when one is asleep or distracted.
20. The Tathágata himself cogently asserted this in the Subahuprccha for the sake of beings who are inclined toward the lesser vehicle.
21. A well-intentioned person who thinks, "I shall eliminate the headaches of sentient beings," bears immeasurable merit.
22. When then of a person who desires to remove the incomparable pain of every single being and endow them with immeasurable good qualities?
You see this is the simple idea to aid every individual living being. It is an elementary approach and the approach that must be elicited in every lay buddhist follower.
23. Who has even a mother or father with such altruism? Would the gods, sages, or Brahmas have it?
24. If those beings have never before had that wish for their own sake even in their dreams, how could they possibly have it for the sake of others?
25. How does this unprecedented and distinguished jewel, whose desire for the benefit of others does not arise in others even for their own self-interest, come into existence?
26. How can one measure the merit of the jewel of the mind, which is the seed of the worlds joy and is the remedy for the worlds suffering?
27. If reverence for the Buddhas is exceeded merely by an altruistic intention, how much more so by striving for the complete happiness of all sentient beings?
28. Those desiring to escape from suffering hasten right toward suffering. With the very desire for happiness, out of delusion they destroy their own happiness as if it were an enemy.
29. He satisfies with all joys those who are starving for happiness and eliminates all the sorrows of those who are afflicted in many ways.
30. He dispels delusion. Where else is there such a saint? Where else is there such a friend? Where else is there such merit?
31. Even one who repays a kind deed is praised somewhat, so what should be said of a bodhisattva whose good deed is unsolicited?
32. The world honors as virtuous one who makes a gift to a few people, even if it is merely a momentary and contemptuous donation of plain food and support for half a day.
33. What then of one who forever bestows to countless sentient beings the fulfillment of all yearnings, which is inexhaustible until the end of beings as limitless as space?
Now here is the Bodhisattva at the higher level. Shantideva speaks here of the fulfillment of all yearnings. This is far beyond the simple state of individual beings and it is completely non-conceptual and non-perceptual.
34. The Lord declared, "One who brings forth an impure thought in his heart against a benefactor, a child, of the Jina, will dwell in hells for as many eons as there were impure thoughts.
35. But if ones mind is kindly inclined, one will bring forth an even greater fruit. Even when a greatly violent crime is committed against the children of the Jinas, their virtue spontaneously arises.
36. I pay homage to the bodies of those whom this precious jewel of the mind has arisen. I go for refuge to those who are mines of joy, toward whom even an offence results in happiness.
A question often asked is if Bodhicitta is the aspiration to save all sentient beings from the depths of Samsara, or to empty the realms of Samsara, why haven't the Bodhisattvas of the past and present Awakened all of these "beings" already?
Because it was an impossibility then and is now. That is not the reply people expect or want and even among some masters they believe that it is terrible to think that. Well, I am afraid that is the way it is. Buddha himself declared that few get to the other side.
Then what is all this about Bodhisattvas about?
It all started with the Arahats. You remember them. They sought not as some believe Awakening, but freedom from Identity. That is what Buddha taught, and for a selected few only taught the elimination of Duality and eventual Awakening.
Now at the second council after Buddha’s death (don’t fall in the folly of calling it departing or paranirvana) a minority of Arahats saw a great flaw in what was happening. Many of those who apparently had lost Identity fell back into samsaric ways. The Old School said that was impossible, they were simply never really free of Identity… The other said no, that was not so. They were arahats but fell back anyway because in all Arahats the Identity is not eliminated, only the symptoms are eliminated. Buddha said that, but even today it is ignored.
The question now arose, what to do about that? The answer was to somehow reduce the operation of that Identity and then go further than the Arahat position.
They used an expedient means: “Why not make this quest for Arahatship for the benefit of others?”
A great idea which took hold. The Bodhisattva quest was born. This is the common level of Bodhisattvahood which is spoken of by Shantideva.
But then, gradually, the new Mahayanans discovered Buddha's original teaching to the few disciples who were advanced and the objective was no longer to simply defeat Identity but conquer the DUAL mind.
Thus the True Mahayana idea was born… “Go for No-duality and keep the Bodhisattva Idea Uppermost.” This led to a further increment in Bodhisattva Understanding. No longer was it for the individual but ALL individuals without exception, without a single thought about individual suffering, because all suffer. That was Buddha's point, because there are actually no individuals.
When some actually attained Awakening they saw that there was indeed another step of Bodhisattvahood. It was to be a Bodhisattva without even knowing what it really is, knowing only that it is a natural state of the Buddha Nature, the Life Force. Thus the idea was clear… Deliver all sentient creatures without there being the idea of Bodhisattvahood.
That was number three.
But there was one more advance. They saw that this Awakened Bodhisattva was not perfect. Why? Duality of the mind was gone. Identity was gone? What was left. Human habit with habit strength. Thus there was the Bodhisattva walking in Samsara, learning how to fully teach all human creatures to be free, able to accept his own mistakes until FINAL ENLIGHTENMENT.
Now from the point of view of academics there are ten levels. The pledges are all in the pre-Bodhisattva stage… Travelling the path is upon levels one to six with different experiences. At level six at its extreme point you knock on the door of Awakening… At seven you are through waiting the Awakening. In Eight to Ten you are walking again in Samsara.
Now why have all not been saved…? First, there have not been many Bodhisattvas at number seven, let alone beyond, and second, few people actually listen.
Then why teach all this and talk about Bodhisattva pledges? It is because each person must learn to be a carrier of the Dharma that cannot reach Awakening without understanding the Bodhisattva state fully.
We cannot save everyone now, but must keep alight the torch for some time in the future when it might be possible. That is the task for all those on the path who are not laity… But the world would be hell of a place without the Bodhisattva ideal, so for Laity the Bodhicharyavatara is the Buddhist Bible.
It can be thrown away for all those who go beyond that point, except for teaching laity about it.
Now, as for the difference between Theravada and Mahayana…
The former wish to defeat Identity and they agree with benevolence etc. The four Sublime States are theirs. The only difference is that they do not reach for Non-Duality, where Bodhisattva understanding is imperative. Neither disagrees with the Paramitas for everyday life. The difference is not in Bodhisattvahood, but the pledge itself. The pledge is a tool which must be dedicated to others or Awakening is impossible. But do not be mistaken, even Arahats can reach the sixth ground, but they cannot get through.
Let us return then now that you understand that there are two different levels of Bohisattvahood, the mundane of helping individuals and the super-mundane of attempting to change the total panorama.
4. This leisure and endowment, which are so difficult to obtain have been acquired, and they bring about the welfare of the world. If one fails to take this favorable opportunity into consideration, how could this occasion occur again?
5. Just as lightning illuminates the darkness of a cloudy night for an instant, in the same way, by the power of the Buddha, occasionally people’s minds are momentarily inclined toward merit.
6. Thus, virtue is perpetually ever so feeble, while the power of vice is great and extremely dreadful. If there were no spirit of perfect awakening, what other virtue would overcome it?
Now here we have a critical point which is overlooked. Allowing that people's minds are open just for an instant even when they are upon the path, one must use those infrequent opportunities to advance. Clearly in speaking of those lighting flashes of comprehension he is not speaking of the frequent awareness of the necessity of mundane compassion, but the momentry glimpse of the greater state possible in Bodhisattvahood.
Without this momentary glimpse, the understanding of a greater Bohisattvahood one would be interred in round after round of routine mind-controlled compassion. The higher compassion of a Bodhisattva is not mind-controlled, it stems from the Buddha Nature, which is the Life Force.
7. The Lords of Sages, who have been contemplating for many eons, have seen this alone as a blessing by which joy is easily increased and immeasurable multitudes of beings are rescued.
8. Those who long to overcome the abundant miseries of mundane existence, whose who wish to dispel the adversities of sentient beings, and those who yearn to experience a myriad of joys should never forsake the spirit of awakening.
Now this lightning flash permits the Awakening, for Awakening is not gradual. If one is not constantly aware of the possibility of this Awakening without seeking it, then there can be a gradual advance of correct comportment within Samsara without tripping over the mind cables of one’s mundane compassion, preparedness to respond and actual actions.
9. When the spirit of awakening has arisen, in an instant a wretch who is bound in the prison of the cycle of existence is called a child of the Sugatas and becomes worthy of reverence in the worlds of gods and humans.
10. Upon taking this impure form, it transmutes it into the priceless image of the gem of the Jina. So, firmly hold to the quicksilver elixir, called the spirit of awakening, which must be utterly transmuted.
Now when this spirit of Awakening is present (the knowing of the potential) that is a priceless image. It will go away easily dispelled by the world's subtle seductions, so one must hold on to it, for it is like a quicksilver elixir that changes its form and can slip through the smallest aperture in one's mind.
11. The world’s sole leaders, whose minds are fathomless, have well examined its great value. You, who are inclined to escape from the states of mundane existence, hold fast to the jewel of the spirit of awakening.
12. Just as a plantain tree decays upon losing its fruit, so does every other virtue wane. But the tree of the spirit of awakening perpetually bears fruit, does not decay, and only flourishes.
If you hold on to it, and that is not easy in this present world, then it will invariably bring fruit, for thr mundane compassion will slowly change before your eyes and you will percieve things in a different way. You will then begin to see the difference between the Compasion of religions which is shallow and the profound compassion beyond religions which is profound. It was this compassion which Jesus taught. It was this teaching which has been forgotten by Christian leaders.
13. Owing to its protection, as due to the protection of a powerful man, even after committing horrendous vices, one immediately overcomes great fears. Why do ignorant beings not seek refuge in it?
This, of course is an important question. Why, knowing the availability of liberation, do people not flock to it? It is because the state is actually beyond their comprehension… One can promise a heaven or a Valhalla or a second life and all will fall for the lie, but offer Bodhisattvahood which is not mundane compassion but Life itself, and they have no idea what it entails. It is like offering a child a land grant… He may like the land and scribble on the paper with a pencil, but he has no idea of its value.
14. Like the conflagration at the time of the destruction of the universe, it consumes great ices in an instant. The wise lord Maitreya taught its incalculable benefits to Sudhana.
15. In brief, this spirit of awakening is known to be of two kinds: the spirit of awakening, and the spirit of aspiring for awakening; and the spirit of venturing towards awakening.
Here we have three important stages of the Gradual path towards Awakening, counted here as two since knowing of the spirit and aspiring to it are almost synonymous.
16. Just as one perceives the difference between a person who yearns to travel and a traveler, so do the learned recognize the corresponding difference between those two.
17. Although the result of the spirit of aspiring for awakening is great within the cycle of existence, it is still not like the continual state of merit of the spirit of venturing.
We said in the last lesson that merit is worthiness not the merit one normally thinks of, which is egoist. If indeed it occurs, it must be seen and the merit directed to others. This is done in the form of a clear statement: “No, not for me, this is to benefit others.”
Why is this so importnt? It is because it may reinforce in yourself the idea of the greater Bodhisattvahood. But it does not work at all if for an instant you see the “others” as individuals or the others as “making up one whole.”
The correct way is to see the whole which the mind has split up into illusory parts to help one’s navigation in Samsara.
18. From the time that one adopts that spirit with an irreversible attitude for the sake of liberating limitless sentient beings.
19. From that moment on, an uninterrupted stream of merit, equal to the sky, constantly arises even when one is asleep or distracted.
That is because it is penetrating beyond consciousness. But it cannot be put in place by conscious intellect.
20. The Tathágata himself cogently asserted this in the Subahuprccha for the sake of beings who are inclined toward the lesser vehicle.
21. A well-intentioned person who thinks, "I shall eliminate the headaches of sentient beings," bears immeasurable merit.
22. When then of a person who desires to remove the incomparable pain of every single being and endow them with immeasurable good qualities?
You see this is the simple idea to aid every individual living being. It is an elementary approach and the approach that must be elicited in every lay Buddhist follower.
23. Who has even a mother or father with such altruism? Would the gods, sages, or Brahmas have it?
24. If those beings have never before had that wish for their own sake even in their dreams, how could they possibly have it for the sake of others?
25. How does this unprecedented and distinguished jewel, whose desire for the benefit of others does not arise in others even for their own self-interest, come into existence?
Now this is more subtle than it originally appears. The text speaks about a desire for the benefit of others for our on interest. Think about that. That is a mental approach which sees clearly the interdependance of all creatures. It is not worth much, but if one does not even understand this then how can one proceed.
26. How can one measure the merit of the jewel of the mind, which is the seed of the world's joy and is the remedy for the world's suffering?
27. If reverence for the Buddhas is exceded merely by an altruistic intention, how much more so by striving for the complete happiness of all sentient beings?
Now we have a clear rendition of the idea of altruistic Intention. That is highly valued in Buddha Dharma. Incorrect intention builds negative charged Karma. But note that these altruistic intentions, even if not converted in action, still have more worthiness than reverence for Buddhas. That puts things in perspective, does it not?
28. Those desiring to escape from suffering hasten right toward suffering. With the very desire for happiness, out of delusion they destroy their own happiness as if it were an enemy.
NOTE THIS because it is important… If you are looking for release form your own suffering you are falling into Mara's trap. Who is it that looks for this escape…? A daughter of Mara called Ego. How can one escape while increasing Ego power?
29. He satisfies with all joys those who are starving for happiness and eliminates all the sorrows of those who are afflicted in many ways.
30. He dispels delusion. Where else is there such a saint? Where else is there such a friend? Where else is there such merit?
31. Even one who repays a kind deed is praised somewhat, so what should be said of a bodhisattva whose good deed is unsolicited?
32. The world honors as virtuous one who makes a gift to a few people, even if it is merely a momentary and contemptuous donation of plain food and support for half a day.
Note the mention of Mundane compassion, the (momentary and contemptuous donation).
33. What then of one who forever bestows to countless sentient beings the fulfillment of all yearnings, which is inexhaustible until the end of beings as limitless as space?
Now here is the Bodhisattva at the higher level. Shantideva speaks here of the fulfillment of all yearnings. This is far beyond the simple state of individual beings and it is completely non-conceptul and non-perceptual.
34. The Lord declared, "One who brings forth an impure thought in his heart against a benefactor, a child, of the Jina, will dwell in hells for as many eons as there were impure thoughts.
35. But if one's mind is kindly inclined, one will bring forth an even greater fruit. Even when a greatly violent crime is committed against the children of the Jinas, their virtue spontaneously arises.
36. I pay homage to the bodies of those whom this precious jewel of the mind has arisen. I go for refuge to those who are mines of joy, toward whom even an offence results in happiness.
Alright then, come to grips with all these details and internalize the ideas.
A question often asked is if Bodhicitta is aspiration to save all sentient beings from the depths of Samsara, or to empty the realms of Samsara, why haven't the Bodhisattvas of the past and present Awakened all of these "beings" already?
Because was an impossibility then and is now. That is not the reply people expect or want, and even among some masters they believe that it is terrible to think that. Well, I am afraid that is the way it is. Buddha himself declared that few get to the other side.
Then what is all this about Bodhisattvas about?
It all started with the Arahats. You remember them. They sought not what some believe, Awakening, but freedom from Identity. That is what Buddha taught, and for a selected few only taught the elimination of Duality and eventual Awakening.
Now at the second council after Buddha’s death (don’t fall in the folly of calling it departing or paranirvana) a minority of Arahats saw a great flaw in what was happening. Many of those who apparently had lost Identity fell back into samsaric ways. The Old School said that was impossible, they were simply never really free of Identity… The other said no, that was not so; they were Arahats but fell back anyway because in all Arahats the Identity is not eliminated, only the symptoms are eliminated. Buddha said that, but even today it is ignored.
The question now arose, what to do about that? The answer was to somehow reduce the operation of that Identity and then go further than the Arahat position.
They used an expedient means: “Why not make this quest for Arahatship for the benefit of others”.
A great idea which took hold. The Bodhisattva quest was born. This is the common level of Bodhisattvahood which is spoken of by Shantideva.
But then gradually the new Mahayanans discovered Buddha's original teaching to the few disciples who were advanced and the objective was no longer to simply defeat Identity but conquer the DUAL mind.
Thus the True Mahayana idea was born… “Go for No-duality and keep the Bodhisattva Idea Uppermost.” This led to a further increment in Bodhisattva Understanding. No longer was it for the individual but for ALL individuals without exception, without a single thought about individual suffering, because all suffer. That was Buddha's point because there are actually no individuals.
When some actually attained Awakening they saw that there was indeed another step of Bodhisattvahood. It was to be a Bodhisattva without even knowing what it really is.. Knowing only that it is a natural state of the Buddha Nature, the Life Force. Thus the idea was clear… Deliver all sentient creatures without there being the idea of Bodhisattvahood.
That was number three.
But there was one more advance. They saw that this Awakened Bodhisattva was not perfect. Why? Duality of the mind was gone. Identity was gone. What was left? Human habit with habit strength. Thus there was the Bodhisattva walking in Samsara, learning how to fully teach all human creatures to be free, able to accept his own mistakes until FINAL ENLIGHTENMENT.
Now from the point of view of academics there are ten levels. The pledges are all in the pre-Bodhisattva stage…. Travelling the path is upon levels one to six with different expeiences. At level six at its extreme point you knock on the door of Awakening… At seven you are through waiting the Awakening. In Eight to Ten you are walking again in Samsara.
Now why have all not been saved…? First. there have not been many Bodhisattvas at number seven, let alone beyond, and second, few people actually listen.
Then why teach all this and talk about Bodhisattva pledges? It is because each person must learn to be a carrier of the Dharma that cannot reach Awakening without understanding the Bodhisattva state fully.
We cannot save everyone now, but must keep alight the torch for some time in the future when it might be possible. That is the task for all those on the path who are not laity… But the world would be hell of a place without the Bodhisattva ideal, so for Laity the Bodhicaryavitara is the Buddhist Bible.
It can be thrown away for all those who go beyond that point, except for teaching laity about it.
Now as for the difference between Theravada and Mahayana…
The former wish to defeat Identity and they agree with benevolence, etc. The four Sublime States are theirs. The only difference is that they do not reach for Non-Duality, where Bodhisattva understanding is imperative. Neither disagrees with the Paramitas for everyday life. The difference is not in Bodhisattvahood, but the pledge itself. The pledge is a tool which must be dedicated to others or Awakening is impossible. But do not be mistaken, even Arahats can reach the sixth ground, but they cannot get through.