[BenBoobmers]

Greetings


A recent article that Aloka-D posted to me about Bodhisattvas and Theravada it got me thinking. The part that particually got me thinking was this



In addition to such personal dilemmas, the plot thickens when we look at the scriptures themselves. On examination we find some curious and significant anomalies in both the teachings of the Northern and Southern schools. When studying with a spiritual teacher, it is the most natural thing in the world to want to emulate that person and the path that he or she has followed. However, in the Pali Canon, the subject of the Buddha’s bodhisattva training never comes up. At no time does anyone even ask about it. No one enquires, “What made you choose to become a Buddha?” or “Could an ordinary person like me undertake that path too?” or “Should I aim for buddhahood or for the more accessible goal of arahantship?” http://www.thebuddhadharma.com/issue...er/balance.php




I actually disagree with Ajahn on two grounds. Firstly, on my reading, it seems the term "bodhisatta" was meant in reference to anyone who seeks to understand dukkha and how to end it. Secondly, if we accept this definition, the Buddha did explain his "bodhisatta" path some sutta, the "Noble Search" sutta for example.



However I did find this part quite good


In considering this encouragement toward a more expansive attitude, it is highly significant that the four bodhisattva vows are actually an explicit extension of the four noble truths. In the Chinese version of the Brahmajala, or Brahma Net Sutra, it addresses this quite directly. Venerable Master Hui Seng, a contemporary elder of the Northern tradition, explains the connection in his commentary to the sutra:

[R]elying on the Four Noble Truths, he brings forth the Four Great Vows of a Bodhisattva. The Four Noble Truths are:

Suffering,
Accumulation,
Extinction, and
The Way.
The first Noble Truth is Suffering, and since all living beings are suffering, he brings forth the first Vast Vow, which is,

Living beings are numberless;
I vow to save them all.

The second Vast Vow is based upon the second Noble Truth, Accumulation. Accumulation means accumulation of afflictions. The second Vast Vow is,

Afflictions are endless;
I vow to cut them off.

The third Noble Truth is that of Extinction, and based upon this, the Bodhisattva brings forth the third Vast Vow,

The Buddha Way is unsurpassed;
I vow to accomplish it.

And the fourth Noble Truth is The Way, and based on that truth he brings forth the fourth Vast Vow, which is,

Dharma-doors are numberless;
I vow to study them all.

So, above he seeks the Buddha Way, and below he transforms living beings. This is a reciprocal function of compassion and wisdom.

—The Buddha Speaks the Brahma Net Sutra, by Master Hui Seng

This expression of the four noble truths spells out their non-personal, expansive quality. In the same epoch, a parallel teaching arose that also spelled out the strictly relative nature of the four noble truths: the Heart Sutra

I find this explanation interesting. Could it be that the "bodhisatta" vows are just an extension of the understanding of the four noble truths? For example (i think) it is saying here that when one understands the first noble truth, then one can move onto "saving other"

Also with the second noble truth, then one sees that "Afflictions are endless;
I vow to cut them off." which i see as being in accord with the Buddhdhamma on ending craving



Of course I'm not committed to this understanding so shoot me down by all means , just thinking out loud


metta

[pheelixoss]

I find this explanation interesting. Could it be that the "bodhisatta" vows are just an extension of the understanding of the four noble truths? For example (i think) it is saying here that when one understands the first noble truth, then one can move onto "saving other"

Personally, to me it seems like a lot of the Mahayana components are like this. Logical counterpoints to traditional Buddhist views. For instance no self of persons & no-self of objects. Tathagata-garba as a conecptual formulation for potential for enlightenment. Practice of compassion as expedient means to realize selflessness.

[Lyikmcmb]

It all seems like foresight to me. I mean, what will be the point of someone's existence once they are liberated from their own suffering? Naturally to help others. And so this should be both understood and embraced during the practice, whether it's Theravada or Mahayana. There's only one truth, but as humans that uphold compassion as a universal virtue, we can do much to alleviate the suffering of others in the here-and-now as well as in the future (through the skillful changing of conditions during our lifetimes).