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Bodhisattva ideal during Buddha's time? - Dhamma Wheel

Bodhisattva ideal during Buddha's time?

A discussion on all aspects of Theravāda Buddhism
himalayanspirit
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Joined: Wed Apr 04, 2012 11:02 am

Bodhisattva ideal during Buddha's time?

Postby himalayanspirit » Wed Sep 26, 2012 12:49 pm

I would like to know if there were some monks during Buddha's own time who aspired towards the Bodhisattva goal? Or were all of his disciples practicing to be Arhats?

Also, an unrelated question. Mahakashyapa was one of the most foremost disciples, and he is described as being a strict ascetic who also did not shave his head, unlike other Buddhist monks, and who practice dhutanga asceticism. And therefore, he looked more like a modern Hindu ascetic in the Himalayas. Chan/Zen tradition says that he was first passed down the Chan (Dhyana) lineage directly from Buddha when he lifted a flower and smiled at the disciples. This indeed makes sense, considering Mahakashyapa's intense asceticism and non-reliance on intellectual discourse.

Could it be that some of the early disciples, especially the senior ones, were in fact walking the Bodhisattva path instead of the Arhat path? And it is from them that Mahayana lineages were passed down?

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daverupa
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Re: Bodhisattva ideal during Buddha's time?

Postby daverupa » Wed Sep 26, 2012 1:27 pm

Speculative, and unrepresented in the early texts, so likely not a concern for them.

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DAWN
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Re: Bodhisattva ideal during Buddha's time?

Postby DAWN » Wed Sep 26, 2012 1:38 pm

For be an Bodhisatta, with aim of becoming a Samma Sambuddha, the one must meet an another Samma Sambuddha, and anonce it to him.
Until there is a Buddha Gotama Dhamma, there is cant be an another Buddha, only Arahants.
Actualy Bodhisatta Maytreya, the fifth, and the last Buddha of this kalpa, dwell in Tusita Realm.
When Buddha Gotama Dhamma will diapear, Buddha Maytreya will become Samma Sambuddha.

That you mean under "way of Boddhisatta", is called "altruistic way of life"
There is no two Bodhisatta. There is no twe Buddha at the same time

Peoples must to understand some difference between Conditioned Metta and Unconditioned Metta.

That you called Bodhisatta way, is the way of Conditioned Metta.
Arahant way, is Unconditioned Metta
Why?
Because clear and smooth mirrow dont change, dont correct, dont modify that is reflect on it. Mirrow is endowed by absolute wisdom and absolute compasion, it let dhammas be what they are.

Arahant see that all is in perfect haromy, all have causes, there is no good or bad, somethink that must be modifyed, or correct, that there is no impermanence, no suffering, no someone who can suffer.
So, by undestanding this, he dont act, he dont change anithing, he dont correct enything, he dont judge anything, he dont help anyone, he dont harm anyone, he let the river flow, like a lotus that let the rain drop slide down.

The most meritious and compassionate action is not-action.
That is what there is conditioned compassion and unconditioned compassion.


Dhp 39. There is no fear for an awakened one, whose mind is not sodden (by lust) nor afflicted (by hate), and who has gone beyond both merit and demerit.




Ud 1.8
Saṅgāmaji Sutta: Saṅgāmaji

I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta's Grove, Anāthapiṇḍika's monastery. And on that occasion Ven. Saṅgāmaji had arrived in Sāvatthī to see the Blessed One. His former wife heard, "Master Saṅgāmaji, they say, has arrived in Sāvatthī." Taking her small child, she went to Jeta's Grove. On that occasion Ven. Saṅgāmaji was sitting at the root of a tree for the day's abiding. His former wife went to him and, on arrival, said to him, "Look after me, contemplative — (a woman) with a little son." When this was said, Ven. Saṅgāmaji remained silent. A second time... A third time, his former wife said to him, "Look after me, contemplative — (a woman) with a little son." A third time, Ven. Saṅgāmaji remained silent.

Then his former wife, taking the baby and leaving him in front of Ven. Saṅgāmaji, went away, saying, "That's your son, contemplative. Look after him."

Then Ven. Saṅgāmaji neither looked at the child nor spoke to him. His wife, after going not far away, was looking back and saw Ven. Saṅgāmaji neither looking at the child nor speaking to him. On seeing this, the thought occurred to her, "The contemplative doesn't even care about his son." Returning from there and taking the child, she left.

The Blessed One — with his divine eye, purified and surpassing the human — saw Ven. Saṅgāmaji's former wife misbehaving in that way.

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

At her coming, he didn't delight;
at her leaving, he didn't grieve.
A victor in battle,
freed from the tie:[1]
He's what I call a brahman.
Sabbe dhamma anatta
We are not concurents...

Mal
Posts: 75
Joined: Sat Sep 29, 2012 12:21 pm

Re: Bodhisattva ideal during Buddha's time?

Postby Mal » Sun Sep 30, 2012 11:26 am

Dawn, you say, the mirror doesn't change. What is the mirror? it seems like "the ultimate self". But in Buddhism, is there an ultimate self?

Why assume a mirror that is endowed by absolute wisdom and absolute compassion? Why not just let the dhammas be what they are, why bring up a mirror?

Is it right that the Arahant doesn't act?

Imagine a toddler playing by the edge of a well. Does the Arahant move to save the toddler? if he sees everything as already being in perfect harmony than he would do nothing. Would this be a moral act?

Would the Buddha admonish the Arahant for not acting to save the child?

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DAWN
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Re: Bodhisattva ideal during Buddha's time?

Postby DAWN » Sun Sep 30, 2012 12:04 pm

Sabbe dhamma anatta
We are not concurents...


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