Arhats or Bodhisattvas? The goals of Theravada and Mahayana monastics

 The Arhat Goal

·        Most Theravada Buddhists aim to become an arhat, one who gains enlightenment through the help of someone else. Arhat literally means “worthy one” as it is someone who has become worthy of achieving the difficult goal of enlightenment.

·        The first arhats were the Buddha’s ascetic companions who converted to Buddhism after hearing the Buddha’s First Sermon at the Deer Park in Sarnath.

·        As someone progresses through the Buddhist path, they may acquire supernatural powers through mastering meditation practices, but there are strict guidelines about how one should use these, and this should never be their intention – they should aim for nirvana, not to gain supernatural powers like the ability to fly and read minds.

·        It is a grave sin in Theravada Buddhism to falsely claim that you have become enlightened.

·        Arhats are treated with respect by Theravada Buddhists because they have undertaken the great feat of becoming nirvanaed – this is one of the reasons why the laity supports the sangha by giving donations. However, arhats should not be worshipped, as this could cause attachment.

The Bodhisattva Goal

•        A bodhisattva is a being that vows to become a future Buddha. As soon as the vow is taken, they are on the bodhisattva path (this is a vow taken only by monastics). A person who becomes a bodhisattva is motivated by compassion (karuna) for all of humanity and wants to save them from suffering. They therefore work over many lifetimes to help other beings to escape from Samsara. They do this by choosing to delay their own entry into pari-nirvana and instead remain in Samsara even after they have gained enlightenment, in order to wait for their time cycle and be able to become a Buddha once Buddhist teachings have been forgotten by the world.

•        Mahayana Buddhists view their teaching as the greater teaching/greater vehicle because the aim is more compassionate for all of mankind. In the Mahayana view, bodhisattvas are worshipped and are seen as being responsible for beings within Samsara, whilst the Buddha is in pari nirvana. The origin of the bodhisattva goal is explained in the Lotus Sutra. The Buddha taught the Lotus Sutra after his death when he appeared to his followers in the Samboghakaya (heavenly body). He introduced the bodhisattva path as the greatest goal for all Buddhists: it is greater to become a Buddha and to save others than to be an arhat.

•        A bodhisattva’s career starts with following the path of Buddhism, but then the thought of enlightenment (the ‘bodhicitta’) will arise in them, giving them karuna (compassion) for all beings in the universe. This will lead them to vow before the body of the heavenly Buddha (the Samboghakaya) that they will become a Buddha in a future timecyle for the benefit of all beings.

•        Avalokiteshvara is believed to be at the very end of his bodhisattva career, so he has unlimited punya (merit) to share with all followers. For this reason, he is known as the ‘Bodhisattva of Compassion’. Known as the ‘bodhisattva of 1,000 arms’ to show how much karuna he has to give. Also shown through his many faces – he is looking down on all beings in Samsara. In the Lotus Sutra, the Buddha recommended that his followers worshipped Avalokiteshavara, as he is able to hear all the suffering in the world and stop the suffering from occurring. If someone cries out to Avalokiteshvara when they are suffering (e.g. drowning or burning to death) he will save them.

•        Many Tibetan Buddhists argue that the 14^th Dalai Lama is the earthly form of Avalokiteshvara. Tibetan Buddhists believe that the current Dalai Lama is the earthly reborn form of Avalokiteshvara. He is therefore seen as Avalokiteshvara’s earthly instrument. ‘He is the “Bodhisattva” of our age, the “chief deity” of Tibet and the divine energy which functions directly behind the person of the Dalai Lama.’ Victor & Victoria Trimondi. This means that the Dalai Lama is believed to have all the same character aspects as Avalokiteshvara: being wholly compassionate for all beings. The Dalai Lama therefore suffers himself in order to help others escape Dukkha.