Бодхисаттва жолы мен мәнісі

Any person who is on the path towards Buddhahood but has not yet attained it
Buddhism

In Buddhism, a bodhisattva (English: ,/b//oʊ//d//iː/'/s//ʌ//t//v//ə/ BOHdeeSUTvə; ) or bodhisatva is a person who is on the path towards bodhi ('awakening') or Buddhahood. In the Early Buddhist schools, as well as modern Theravāda Buddhism, bodhisattva (Pāli: bodhisatta) refers to someone who has made a resolution to become a Buddha and has also received a confirmation or prediction from a living Buddha that this will be so. Mahayana bodhisattvas are spiritually heroic persons that work to attain awakening and are driven by a great compassion (mahākaruṇā). These beings are exemplified by important spiritual qualities such as the "four divine abodes" (brahmavihāras) of loving kindness (maitrī), compassion (karuṇā), empathetic joy (muditā) and equanimity (upekṣā), as well as the various bodhisattva "perfections" (pāramitās) which include prajñāpāramitā ("transcendent knowledge" or "perfection of wisdom") and skillful means (upāya). In Theravāda Buddhism, the bodhisattva is mainly seen as an exceptional and rare individual. Only a few select individuals are ultimately able to become bodhisattvas, such as Maitreya. Mahāyāna Buddhism generally understands the bodhisattva path as being open to everyone, and Mahāyāna Buddhists encourage all individuals to become bodhisattvas. Spiritually advanced bodhisattvas such as Avalokiteshvara, Maitreya, and Manjushri are also widely venerated across the Mahāyāna Buddhist world and are believed to possess great magical power which they employ to help all living beings.

In pre sectarian Buddhism, the term bodhisatta is used in the early texts to refer to Gautama Buddha in his previous lives and as a young man in his last life, when he was working towards liberation. In the early Buddhist discourses, the Buddha regularly uses the phrase "when I was an unawakened Bodhisatta" to describe his experiences before his attainment of awakening. The early texts which discuss the period before the Buddha's awakening mainly focus on his spiritual development. According to Bhikkhu Analayo, most of these passages focus on three main themes: "the bodhisattva's overcoming of unwholesome states of mind, his development of mental tranquillity, and the growth of his insight." Other early sources like the Acchariyabbhutadhamma sutta (MN 123, and its Chinese parallel in Madhyama āgama 32) discuss the marvelous qualities of the bodhisattva Gautama in his previous life in Tuṣita heaven. The Pali text focuses on how the bodhisattva was endowed with mindfulness and clear comprehension while living in Tuṣita, while the Chinese source states that his lifespan, appearance, and glory was greater than all the devas (gods). These sources also discuss various miracles which accompanied the bodhisattva's conception and birth, most famously, his taking seven steps and proclaiming that this was his last life. The Chinese source (titled Discourse on Marvellous Qualities) also states that while living as a monk under the Buddha Kāśyapa he "made his initial vow to [realize] Buddhahood [while] practicing the holy life." Another early source that discusses the qualities of bodhisattvas is the Mahāpadāna sutta. This text discusses bodhisattva qualities in the context of six previous Buddhas who lived long ago, such as Buddha Vipaśyī. Yet another important element of the bodhisattva doctrine, the idea of a prediction of someone's future Buddhahood, is found in another Chinese early Buddhist text, the Discourse on an Explanation about the Past (MĀ 66). In this discourse, a monk named Maitreya aspires to become a Buddha in the future and the Buddha then predicts that Maitreya will become a Buddha in the future. Other discourses found in the Ekottarika āgama present the "bodhisattva Maitreya" as an example figure (EĀ 20.6 and EĀ 42.6) and one sutra in this collection also discuss how the Buddha taught the bodhisattva path of the six perfections to Maitreya (EĀ 27.5). 'Bodhisatta' may also connote a being who is "bound for enlightenment", in other words, a person whose aim is to become fully enlightened. In the Pāli canon, the Bodhisatta (bodhisattva) is also described as someone who is still subject to birth, illness, death, sorrow, defilement, and delusion. According to the Theravāda monk Bhikkhu Bodhi, while all the Buddhist traditions agree that to attain Buddhahood, one must "make a deliberate resolution" and fulfill the spiritual perfections (pāramīs or pāramitās) as a bodhisattva, the actual bodhisattva path is not taught in the earliest strata of Buddhist texts such as the Pali Nikayas (and their counterparts such as the Chinese Āgamas) which instead focus on the ideal of the arahant. The oldest known story about how Gautama Buddha becomes a bodhisattva is the story of his encounter with the previous Buddha, Dīpankara. During this encounter, a previous incarnation of Gautama, variously named Sumedha, Megha, or Sumati offers five blue lotuses and spreads out his hair or entire body for Dīpankara to walk on, resolving to one day become a Buddha. Dīpankara then confirms that they will attain Buddhahood. Early Buddhist authors saw this story as indicating that the making of a resolution (abhinīhāra) in the presence of a living Buddha and his prediction/confirmation (vyākaraṇa) of one's future Buddhahood was necessary to become a bodhisattva. According to Drewes, "all known models of the path to Buddhahood developed from this basic understanding." These stories had certainly become an important part of popular Buddhism by the time of the carving of the Bharhut Stupa railings (c. 125–100 BCE), which contain depictions of around thirty Jataka tales. Thus, it is possible that the bodhisattva ideal was popularized through the telling of Jatakas. Jataka tales contain numerous stories which focus on the past life deeds of Sakyamuni when he was a bodhisattva. These deeds generally express bodhisattva qualities and practices (such as compassion, the six perfections, and supernatural power) in dramatic ways, and include numerous acts of self sacrifice. Apart from Jataka stories related to Sakyamuni, the idea that Metteya (Maitreya), who currently resides in Tuṣita, would become the future Buddha and that this had been predicted by the Buddha Sakyamuni was also an early doctrine related to the bodhisattva ideal. It first appears in the Cakkavattisihanadasutta. According to A. L. Basham, it is also possible that some of the Ashokan edicts reveal knowledge of the bodhisattva ideal. Basham even argues that Ashoka may have considered himself a bodhisattva, as one edict states that he "set out for sambodhi."

By the time that the Buddhist tradition had developed into various competing sects, the idea of the bodhisattva vehicle (Sanskrit: bodhisattvayana) as a distinct (and superior) path from that of the arhat and solitary buddha was widespread among all the major non Mahayana Buddhist traditions or Nikaya schools, including Theravāda, Sarvāstivāda and Mahāsāṃghika. The bodhisattvayana was referred by other names such as "vehicle of the perfections" (pāramitāyāna), "bodhisatva dharma", "bodhisatva training", and "vehicle of perfect Buddhahood". None of these have survived. The North Indian Sarvāstivāda school held it took Gautama three "incalculable aeons" (asaṃkhyeyas) and ninety one aeons (kalpas) to become a Buddha after his resolution (praṇidhāna) in front of a past Buddha. During the first incalculable aeon he is said to have encountered and served 75,000 Buddhas, and 76,000 in the second, after which he received his first prediction (vyākaraṇa) of future Buddhahood from Dīpankara, meaning that he could no longer fall back from the path to Buddhahood. The Mahāvastu also presents four stages or courses (caryās) of the bodhisattva path without giving specific time frames (though it's said to take various incalculable aeons). This set of four phases of the path is also found in other sources, including the Gandhari “Many Buddhas Sūtra” (*Bahubudha gasutra) and the Chinese Fó běnxíng jí jīng (佛本行 集經, Taisho vol. 3, no. 190, pp. 669a1–672a11). The four caryās (Gandhari: caria) are the following: Several sources in the Pali Canon depict the idea that there are multiple Buddhas and that there will be many future Buddhas, all of which must train as bodhisattas. Non canonical Theravada Jataka literature also teaches about bodhisattvas and the bodhisattva path. The Sri Lankan commentator Dhammapāla (6th century CE) wrote a commentary on the Cariyāpiṭaka, a text which focuses on the bodhisattva path and on the ten perfections of a bodhisatta. Kings of Sri Lanka were often described as bodhisattvas, starting at least as early as Sirisanghabodhi (r. 247–249), who was renowned for his compassion, took vows for the welfare of the citizens, and was regarded as a mahāsatta (Sanskrit: mahāsattva), an epithet used almost exclusively in Mahayana Buddhism. Many other Sri Lankan kings from the 3rd until the 15th century were also described as bodhisattas and their royal duties were sometimes clearly associated with the practice of the ten pāramitās. In some cases, they explicitly claimed to have received predictions of Buddhahood in past lives. Various modern figures of esoteric Theravada traditions (such as the weizzās of Burma) have also claimed to be bodhisattvas. He also quotes the 10th century king of Sri Lanka, Mahinda IV (956–972 CE), who had the words inscribed "none but the bodhisattvas will become kings of a prosperous Lanka," among other examples. Jeffrey Samuels echoes this perspective, noting that while in Mahayana Buddhism the bodhisattva path is held to be universal and for everyone, in Theravada it is "reserved for and appropriated by certain exceptional people."

Mahāyāna Buddhism (often also called Bodhisattvayāna, "Bodhisattva Vehicle") is based principally upon the path of a bodhisattva. This path was seen as higher and nobler than becoming an arhat or a solitary Buddha. Hayal notes that Sanskrit sources generally depict the bodhisattva path as reaching a higher goal (i. e. anuttara samyak sambodhi) than the goal of the path of the "disciples" (śrāvakas), which is the nirvana attained by arhats. For example, the Lotus Sutra states:<blockquote>"To the sravakas, he preached the doctrine which is associated with the four Noble Truths and leads to Dependent Origination. It aims at transcending birth, old age, disease, death, sorrow, lamentation, pain, distress of mind and weariness; and it ends in nirvana. But, to the great being, the bodhisattva, he preached the doctrine, which is associated with the six perfections and which ends in the Knowledge of the Omniscient One after the attainment of the supreme and perfect bodhi." Mahayana sources like the Lotus Sutra also claim that arhats that have reached nirvana have not truly finished their spiritual quest, for they still have not attained the superior goal of sambodhi (Buddhahood) and thus must continue to strive until they reach this goal. The Aṣṭasāhasrikā Prajñāpāramitā Sūtra, one of the earliest known Mahayana texts, contains a simple and brief definition for the term bodhisattva, which is also the earliest known Mahāyāna definition. This definition is given as the following: "Because he has bodhi as his aim, a bodhisattva mahāsattva is so called." Mahayana sutras also depict the bodhisattva as a being which, because they want to reach Buddhahood for the sake of all beings, is more loving and compassionate than the sravaka (who only wishes to end their own suffering). Thus, another major difference between the bodhisattva and the arhat is that the bodhisattva practices the path for the good of others (par ārtha), due to their bodhicitta, while the sravakas do so for their own good (sv ārtha) and thus, do not have bodhicitta (which is compassionately focused on others). Mahayana bodhisattvas were not just abstract models for Buddhist practice, but also developed as distinct figures which were venerated by Indian Buddhists. These included figures like Manjushri and Avalokiteshvara, which are personifications of the basic virtues of wisdom and compassion respectively and are the two most important bodhisattvas in Mahayana. The development of bodhisattva devotion parallels the development of the Hindu bhakti movement. Indeed, Dayal sees the development of Indian bodhisattva cults as a Buddhist reaction to the growth of bhakti centered religion in India which helped to popularize and reinvigorate Indian Buddhism. Some Mahayana sutras promoted another revolutionary doctrinal turn, claiming that the three vehicles of the Śrāvakayāna, Pratyekabuddhayāna and the Bodhisattvayāna were really just one vehicle (ekayana). This is most famously promoted in the Lotus Sūtra which claims that the very idea of three separate vehicles is just an upaya, a skillful device invented by the Buddha to get beings of various abilities on the path. But ultimately, it will be revealed to them that there is only one vehicle, the ekayana, which ends in Buddhahood.

Classical Indian mahayanists held that the only sutras which teach the bodhisattva vehicle are the Mahayana sutras. Thus, Nagarjuna writes "the subjects based on the deeds of Bodhisattvas were not mentioned in [non Mahāyāna] sūtras." They also held that the bodhisattva path was superior to the śrāvaka vehicle and so the bodhisattva vehicle is the "great vehicle" (mahayana) due to its greater aspiration to save others, while the śrāvaka vehicle is the "small" or "inferior" vehicle (hinayana). Thus, Asanga argues in his Mahāyānasūtrālaṃkāra that the two vehicles differ in numerous ways, such as intention, teaching, employment (i. e., means), support, and the time that it takes to reach the goal. For the yogacarins then, only some beings (those who have the "bodhisattva lineage") can enter the bodhisattva path. In East Asian Buddhism, the view of the one vehicle (ekayana) which holds that all Buddhist teachings are really part of a single path, is the standard view. The term bodhisattva was also used in a broader sense by later authors. According to the eighth century Mahāyāna philosopher Haribhadra, the term "bodhisattva" can refer to those who follow any of the three vehicles, since all are working towards bodhi. Therefore, the specific term for a Mahāyāna bodhisattva is a mahāsattva (great being) bodhisattva. According to Atiśa's 11th century Bodhipathapradīpa, the central defining feature of a Mahāyāna bodhisattva is the universal aspiration to end suffering for all sentient beings, which is termed bodhicitta (the mind set on awakening). The bodhisattva doctrine went through a significant transformation during the development of Buddhist tantra, also known as Vajrayana. This movement developed new ideas and texts which introduced new bodhisattvas and re interpreted old ones in new forms, developed in elaborate mandalas for them and introduced new practices which made use of mantras, mudras and other tantric elements.

Just as with non Mahayana sources, Mahayana sutras generally depict the bodhisattva path as a long path that takes many lifetimes across many aeons. Some sutras state that a beginner bodhisattva could take anywhere from 3 to 22 countless eons (mahāsaṃkhyeya kalpas) to become a Buddha. The Mahāyānasaṃgraha of Asanga states that the bodhisattva must cultivate the six paramitas for three incalculable aeons (kalpāsaṃkhyeya). Shantideva meanwhile states that bodhisattvas must practice each perfection for sixty aeons or kalpas and also declares that a bodhisattva must practice the path for an "inconceivable" (acintya) number of kalpas. Thus, the bodhisattva path could take many billions upon billions of years to complete. Later developments in Indian and Asian Mahayana Buddhism (especially in Vajrayana or tantric Buddhism) lead to the idea that certain methods and practices could substantially shorten the path (and even lead to Buddhahood in a single lifetime). This view is rejected by other schools such as Tendai, Shingon and Zen. The founders of Tendai and Shingon, Saicho and Kukai, held that anyone who practiced the path properly could reach awakening in this very lifetime. Buddhist schools like Tiantai, Huayan, Chan and the various Vajrayāna traditions maintain that they teach ways to attain Buddhahood within one lifetime. Some of early depictions of the Bodhisattva path in texts such as the Ugraparipṛcchā Sūtra describe it as an arduous, difficult monastic path suited only for the few which is nevertheless the most glorious path one can take. Three kinds of bodhisattvas are mentioned: the forest, city, and monastery bodhisattvas—with forest dwelling being promoted a superior, even necessary path in sutras such as the Ugraparipṛcchā and the Samadhiraja sutras. The early Rastrapalapariprccha sutra also promotes a solitary life of meditation in the forests, far away from the distractions of the householder life. The Rastrapala is also highly critical of monks living in monasteries and in cities who are seen as not practicing meditation and morality. The Ratnagunasamcayagatha also says the bodhisattva should undertake ascetic practices (dhūtaguṇa), "wander freely without a home", practice the paramitas and train under a guru in order to perfect his meditation practice and realization of prajñaparamita. The twelve dhūtaguṇas are also promoted by the King of Samadhis Sutra, the Ten Stages Sutra and Shantideva. Some scholars have used these texts to argue for "the forest hypothesis", the theory that the initial Bodhisattva ideal was associated with a strict forest asceticism. But other scholars point out that many other Mahayana sutras do not promote this ideal, and instead teach "easy" practices like memorizing, reciting, teaching and copying Mahayana sutras, as well as meditating on Buddhas and bodhisattvas (and reciting or chanting their names).

Related to the different views on the different types of yanas or vehicles is the question of a bodhisattva's relationship to nirvāṇa. In the various Mahāyāna texts, two theories can be discerned. One view is the idea that a bodhisattva must postpone their awakening until full Buddhahood is attained (at which point one ceases to be reborn, which is the classical view of nirvāṇa). This view is promoted in some sutras like the Pañcavimsatisahasrika prajñaparamita sutra. The idea is also found in the Laṅkāvatāra Sūtra, which mentions that bodhisattvas take the following vow: "I shall not enter into final nirvana before all beings have been liberated." Likewise, the Śikṣāsamuccaya states "I must lead all beings to Liberation. I will stay here till the end, even for the sake of one living soul." This attainment was understood as a kind of non dual state in which one is neither limited to samsara nor nirvana. A being who has reached this kind of nirvana is not restricted from manifesting in the samsaric realms, and yet they remain fully detached from the defilements found in these realms (and thus they can help others). That a bodhisattva has the option to pursue such a lesser path, but instead chooses the long path towards Buddhahood is one of the five criteria for one to be considered a bodhisattva. The other four are: being human, being a man, making a vow to become a Buddha in the presence of a previous Buddha, and receiving a prophecy from that Buddha. Over time, a more varied analysis of bodhisattva careers developed focused on one's motivation. This can be seen in the Tibetan Buddhist teaching on three types of motivation for generating bodhicitta. According to Patrul Rinpoche's 19th century Words of My Perfect Teacher (Kun bzang bla ma'i gzhal lung), a bodhisattva might be motivated in one of three ways. They are:

Buddhists (especially Mahayanists) venerate several bodhisattvas (such as Maitreya, Manjushri and Avalokiteshvara) which are seen as highly spiritually advanced (having attained the tenth bhumi) and thus possessing immense magical power. According to Lewis Lancaster, these "celestial" or "heavenly" bodhisattvas are seen as "either the manifestations of a Buddha or they are beings who possess the power of producing many bodies through great feats of magical transformation." The religious devotion to these bodhisattvas probably first developed in north India, and they are widely depicted in Gandharan and Kashmiri art. In Asian art, they are typically depicted as princes and princesses, with royal robes and jewellery (since they are the princes of the Dharma). In Tibetan Buddhism, the Maṇi Kambum is a similarly influential text (a revealed text, or terma) which focuses on Chenrezig (Avalokiteshvara, who is seen as the country's patron bodhisattva) and his miraculous activities in Tibet. These celestial bodhisattvas like Avalokiteshvara (Guanyin) are also seen as compassionate savior figures, constantly working for the good of all beings. The Avalokiteshvara chapter of the Lotus Sutra even states that calling Avalokiteshvara to mind can help save someone from natural disasters, demons, and other calamities. It is also supposed to protect one from the afflictions (lust, anger and ignorance). Bodhisattvas can also transform themselves into whatever physical form is useful for helping sentient beings (a god, a bird, a male or female, even a Buddha).

While the veneration of bodhisattvas is much more widespread and popular in the Mahayana Buddhist world, it is also found in Theravada Buddhist regions. Bodhisattvas which are venerated in Theravada lands include Natha Deviyo (Avalokiteshvara), Metteya (Maitreya), Upulvan (i. e. Vishnu), Saman (Samantabhadra) and Pattini. The veneration of some of these figures may have been influenced by Mahayana Buddhism.]] The bodhisattva Prajñāpāramitā devi is a female personification of the perfection of wisdom and the Prajñāpāramitā sutras. She became an important figure, widely depicted in Indian Buddhist art. Guanyin (Jp: Kannon), a female form of Avalokiteshvara, is the most widely revered bodhisattva in East Asian Buddhism, generally depicted as a motherly figure. In Tibetan Buddhism, Tara or Jetsun Dölma (rje btsun sgrol ma) is the most important female bodhisattva. Numerous Mahayana sutras feature female bodhisattvas as main characters and discuss their life, teachings and future Buddhahood. These include The Questions of the Girl Vimalaśraddhā (Tohoku Kangyur Toh number 84), The Questions of Vimaladattā (Toh 77), The Lion's Roar of Śrīmālādevī (Toh 92), The Inquiry of Lokadhara (Toh 174), The Sūtra of Aśokadattā's Prophecy (Toh 76), The Questions of Vimalaprabhā (Toh 168), The Sūtra of Kṣemavatī's Prophecy (Toh 192), The Questions of the Girl Sumati (Toh 74), The Questions of Gaṅgottara (Toh 75), The Questions of an Old Lady (Toh 171), The Miraculous Play of Mañjuśrī (Toh 96), and The Sūtra of the Girl Candrottarā's Prophecy (Toh 191).

Over time, numerous historical Buddhist figures also came to be seen as bodhisattvas in their own right, deserving of devotion. For example, an extensive hagiography developed around Nagarjuna, the Indian founder of the madhyamaka school of philosophy. Followers of Tibetan Buddhism consider the Dalai Lamas and the Karmapas to be an emanation of Chenrezig, the Bodhisattva of Compassion. Various Japanese Buddhist schools consider their founding figures like Kukai and Nichiren to be bodhisattvas. In Chinese Buddhism, various historical figures have been called bodhisattvas. Furthermore, various Hindu deities are considered to be bodhisattvas in Mahayana Buddhist sources. For example, in the Kāraṇḍavyūhasūtra, Vishnu, Shiva, Brahma and Saraswati are said to be bodhisattvas, all emanations of Avalokiteshvara. Deities like Saraswati (Chinese: Biàncáitiān, 辯才天, Japanese: Benzaiten) and Shiva (C: Dàzìzàitiān, 大自在天; J: Daikokuten) are still venerated as bodhisattva devas and dharmapalas (guardian deities) in East Asian Buddhism. Both figures are closely connected with Avalokiteshvara. In a similar manner, the Hindu deity Harihara is called a bodhisattva in the famed Nīlakaṇṭha Dhāraṇī, which states: "O Effulgence, World Transcendent, come, oh Hari, the great bodhisattva." The empress Wu Zetian of the Tang dynasty, was the only female ruler of China. She used the growing popularity of Esoteric Buddhism in China for her own needs. Though she was not the only ruler to have made such a claim, the political utility of her claims, coupled with sincerity make her a great example. She built several temples and contributed to the finishing of the Longmen Caves and even went on to patronise Buddhism over Confucianism or Daoism. She ruled by the title of "Holy Emperor", and claimed to be a Bodhisattva too. She became one of China's most influential rulers.

While bodhisattvas tend to be depicted as conventionally beautiful, there are instances of their manifestation as fierceful and monstrous looking beings. A notable example is Guanyin's manifestation as a preta named "Flaming Face" (面燃大士). This trope is commonly employed among the Wisdom Kings, among whom Mahāmāyūrī Vidyārājñī stands out with a feminine title and benevolent expression. In some depictions, her mount takes on a wrathful appearance. This variation is also found among images of Vajrapani. In Tibetan Buddhism, fierce manifestations (Tibetan: trowo) of the major bodhisattvas are quite common and they often act as protector deities.

The etymology of the Indic terms bodhisattva and bodhisatta is not fully understood. The term bodhi is uncontroversial and means "awakening" or "enlightenment" (from the root budh ). The second part of the compound has many possible meanings or derivations, including:

Sattva and satta commonly means "living being", "sentient being" or "person" and many modern scholars adopt an interpretation based on this etymology. Examples include: "a sentient or reasonable being, possessing bodhi" (H. Kern), "a bodhi being, i. e. a being destined to attain fullest Enlightenment" (T. W. Rhys Davids and W. Stede), "A being seeking for bodhi" (M. Anesaki), "Erleuchtungswesen" (Enlightenment Being) (M. Winternitz), "Weisheitswesen" ("Wisdom Being") (M. Walleser). This etymology is also supported by the Mahayana Samādhirāja Sūtra, which, however, explains the meaning of the term bodhisattva as "one who admonishes or exhorts all beings." According to Har Dayal, the term bodhi satta may correspond with the Sanskrit bodhi sakta which means "one who is devoted to bodhi" or "attached to bodhi". Later, the term may have been wrongly sanskritized to bodhi satva. Hayal notes that the Sanskrit term sakta (from sañj) means "clung, stuck or attached to, joined or connected with, addicted or devoted to, fond of, intent on". Another related possibility pointed out by K. R. Norman and others is that satta carries the meaning of śakta, and so bodhisatta means "capable of enlightenment." The Sanskrit term sattva may mean "strength, energy, vigour, power, courage" and therefore, bodhisattva could also mean "one whose energy and power is directed towards bodhi". This reading of sattva is found in Ksemendra's AvadanakalpaIata. Har Dayal supports this reading, noting that the term sattva is "almost certainly related to the Vedic word satvan, which means 'a strong or valiant man, hero, warrior and thus, the term bodhisatta should be interpreted as "heroic being, spiritual warrior." Sattva may also mean spirit, mind, sense, consciousness, or geist. Various Indian commentators like Prajñakaramati interpret the term as a synonym for citta (mind, thought) or vyavasāya (decision, determination). Chinese Buddhists generally use the term pusa (菩薩), a phonetic transcription of the Sanskrit term. However, early Chinese translators sometimes used a meaning translation of the term bodhisattva, which they rendered as mingshi (明士), which means "a person who understands", reading sattva as "man" or "person" (shi, 士). In Sanskrit, sattva can mean "essence, nature, true essence", and the Pali satta can mean "substance". Some modern scholars interpret bodhisattva in this light, such as Monier Williams, who translates the term as "one who has bodhi or perfect wisdom as his essence."