Buddha,Sabhuti (Diamond Sutta) and Pali Canon

Where members are free to take ideas from the Theravāda Canon out of the Theravāda framework. Here you can question rebirth, kamma (and other contentious issues) as well as examine Theravāda's connection to other paths
terryshine
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Joined: Sat Jun 20, 2009 10:57 am

Buddha,Sabhuti (Diamond Sutta) and Pali Canon

Postby terryshine » Tue Jul 07, 2009 2:22 am

I have just read the diamond sutta, a discussion between the Buddha and Venerable Subhuti. The latter asking what should be the answer to people concerning being a Bodhisattva. I believe this is a Mahayana text discovered a 1000 years ago in a cave in China.
I would like to know
1. Is this Sutta in the Pali Canon?
2. This supposes that the notion of a Bodhisattva was extent pre Buddha which may be questionable as the Buddha was the first to enlightenment (in this era). Could this notion have appeared in the 40 years of the Buddhas teachings?
3. In the Sutta the Buddha does not disagree with the notion of a Bodhisattva but replies that there is no one to save. However there are other quotes from the Buddha that say there is no beginning and no ending to Samsara. So how could there be a notion that a Bodhisattva could exist as he would be waiting for ever plus one day?
I will be happy if someone has any knowledge of the above and will share it.

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Paul Davy
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Re: Buddha,Sabhuti (Diamond Sutta) and Pali Canon

Postby Paul Davy » Tue Jul 07, 2009 10:16 am

Greetings,

1. No.

2. The Buddha referred to pre-enlightened self as a "bodhisatta", but this is understood very differently in the suttas, to the Mahayana understanding of what this means

3. Just because there is no beginning or end to samsara does not mean it does not exist. However, "beings" do not exist to the extent that what we conventionally call a being is nothing more than a continual rising and cessation of the five aggregates.

Metta,
Retro. :)
What is the final conviction that comes when radical attention is razor-edge sharp? That the object of the mind is mind-made (manomaya). (Ven. Ñāṇananda)

Having understood name-and-form, which is a product of prolificity,
And which is the root of all malady within and without,
He is released from bondage to the root of all maladies,
That Such-like-one is truly known as 'the one who has understood'.
(Snp 3.6)


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