The Bodhisattva Vow
About the Bodhisattva Vow
“Taking the bodhisattva vow is a real commitment based on the realization of the suffering and confusion of oneself and others.”
– Chögyam Trungpa, The Heart of the Buddha
The bodhisattva vow is a commitment to our open hearts. It is a commitment to the expressiveness waiting within our hearts. It is a commitment to the qualities that naturally exist within this expressiveness. And it is a commitment to let these qualities – qualities of insight and care and responsiveness – draw us into the world of which we are part, into deeper and more complete engagement with others.
Perhaps as much as anything, however, the bodhisattva vow is a commitment to do the work required to realize all the above. It is a commitment to undertake a thorough and demanding training. This training is intended to develop our capacity to feel and soften “the suffering and confusion” of our own lives, to become a living, breathing embodiment of basic human goodness. Such development is necessary if we are to be of true benefit to others.
The Training of a Bodhisattva
As we train within the Dharma Ocean lineage, we engage four yanas – move through four stages of human development – on the path to bodhisattvahood: the Ground Yana, the Meditation Yana, the Yana of Somatic Descent, and the Yana of Love and Compassion. Each of these strengthens “particular spiritual / neurological capacities” while readying us to embody the difficult task of the bodhisattva.
In the Ground Yana we enter into relationship with the body, with the somatic foundation of our lives. Training at this stage involves familiarizing with a series of two dozen embodiment protocols. This is accomplished through either the five-month Meditating with the Body program (which combines at-home work with two five-day retreats in Crestone, Colorado) or through a multi-month engagement with the at-home Your Breathing Body audio series.
In the Meditation Yana we develop our ability to remain present in the embodied relationship referenced above. A home practice emphasizing the Somatic Practice of Pure Awareness and featuring daily sessions of at least forty-five minutes is established at this point. This can be supported by The Practice of Pure Awareness audio series. A period of group retreat (four weeks to be completed either all at once or in shorter segments) is also required.
In the Yana of Somatic Descent our training takes another step into the somatic depths as we develop our capacity to be present with the communicativeness of the body. Here it is recommended we spend at least six months engaging the practice of Somatic Descent several times per week. Another audio series – Experiencing the Ultimate Intelligence of the Body – is a central resource for this training.
Finally, in the Yana of Love and Compassion we open to our connectedness with all beings. Together, the Awakening the Heart audio series and the Seven-Limbed Bodhichitta Training (available to supporting members on the Dharma Ocean website) provide an extensive series of practices intended to deepen our relationship with such openness. Our engagement with these practices as outlined below and a solitary retreat of at least one week's duration is required at this stage of our development.
All who might take the bodhisattva vow as part of the present Sutrayana Mahayana program are asked to consult ‘The Gift of a Bodhisattva‘ for further highlights of this four yana training. Dharma Ocean’s Practice Path document offers an even fuller presentation – though please note this resource is regularly revised and updated.
A Unique Journey
At this point, it is important to acknowledge the exact nature of our work with these four yanas will be unique to each of us. This uniqueness will depend upon the extent of our training to date, the shape and necessities of our daily lives, and our immediate inspiration. While a developmental arc is revealed through sequential engagement with this training, a linear progression is neither necessary nor, in some instances, possible.
So the exact shape of our engagement with this training will be unique. What will not be unique is the fact that this is going to be challenging and transformative. Opening ourselves to the suffering of all beings is no small matter. As should be apparent from the above, a substantial foundation must be established – we must work thoroughly with our own suffering and confusion – before we are able to help others in meaningful and appropriate ways.
Why Take This Vow?
Which raises the questions: Why do it? Why take this vow? Why make this step? Why commit to all this? Not because we want to, certainly. Not because we think we should. Not because we hope it will make us better people. Not because our friends are doing it. Not because it aligns well with our self-image.
It seems there are a great many reasons for not taking this step. Which is true. All of these are to be acknowledged and respected.
As for actually making this commitment, however, only three reasons feel truly significant right now: We make the bodhisattva commitment because (1) we have taken refuge, because (2) the time feels right, and because (3) when we feel into our hearts we really have no choice.
This last pair of markers are the main concern of the multi-fold discernment process everyone considering this vow is asked to undertake. This process will be a central discussion point during the information meeting regarding this commitment, and specific details will soon be outlined on this site.
For some of us, this journey of discernment will culminate in taking the bodhisattva vow offered on Saturday November 2, 2019. For others, it will lead in different directions. In either case, the key matter is appropriateness. Is it time? Do we have to? In other words, is this vow right given where we are in this moment? These questions need to be contemplated – and their answers received – without judgement.
