The Bodhisatta in Theravada Buddhism by Nico Moonen (ebook reader for pc and android .TXT) 📕

    Practise, development and, finally, perfection of the ten virtues lead to the attainment of perfect Enlightenment. These virtues are called the pāramīs, perfections. The Bodhisatta has to practice all of them to the highest degree of perfection. Sometimes he is aware that he is striving after Buddhahood, sometimes he is not.

    During his last existence the Bodhisatta lives as a human male. In several stories it is claimed that in other existences he had lived as an animal. It seems reasonable to question how a Bodhisatta may be reborn in a lower world of existence. He performs only good activities, or at least he should. So rebirth as a human being or in one of the heavens should be the result. Does any animal have the necessary qualities to be able to practise any of the pāramīs? Is an animal able to have compassion for other animals or for human beings? Will it be possible to try to follow the perfections if one lives in the animal world? It appears to be doubtful.

    All things are impermanent and subject to change. This characteristic of existence is the “creator” of time and therefore time is endless. In this endless circle of time there have been, according to Theravāda tradition, innumerable persons in the past who fulfilled the perfections and attained Buddhahood. And in the future too there will be innumerable Buddhas. A living Buddha predicts that all of those striving to fulfil the perfections will become a Perfectly Enlightened One, sammā sambuddha. So, at the moment there live many Bodhisattas somewhere in the worlds of existence.

    According to Theravāda only one person receives from a living Buddha the prediction that he is a Bodhisatta, a future Buddha. Others may get a confirmation of a prediction that was made by a previous Buddha. According to Mahāyāna the path to Buddhahood may be followed by many simultaneously.

    From much of the above examination of various texts it is clear that a number of erroneous beliefs and fanciful stories have emerged about Bodhisattas over the centuries. Therefore one must be careful and what is not credible must be separated from what is credible and in conformity with the teachings in the Pāli Canon. Therefore only very few things are reliable concerning the Bodhisatta in Theravāda.

    Laypeople are, perhaps, best advised to take as their example a good lay follower rather than a monk (bhikkhu) or nun (bhikkhunī). For the way of laypeople is quite different from that of members of the Sangha.[367] The best layman we know is the Bodhisatta. And even if one does not follow the way to Buddhahood but the path to Arahantship, yet the Bodhisatta can be an example for all of us. The pāramīs can be followed as guide by everybody for they need not be fulfilled to the highest degree. The layman might take the Bodhisatta as an example by thinking:

May I be generous and helpful.

May I be pure, virtuous and well disciplined.

May I not be selfish and greedy, but unselfish and non-greedy.

May I be wise and may I be able to give the benefit of my knowledge and wisdom to others.

May I be diligent, energetic and persevering.

May I be patient and tolerant; may I be able to endure the wrongs of others.

May I be honest and truthful.

May I be steadfast, resolute and determined.

May I be kind and compassionate.

May I be humble, calm, imperturbable and peaceful.

    In this way the path of the Bodhisatta can be followed by any layman or lay woman. And in this respect Mahāyāna and Theravāda do not differ very much from each other.

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