In the commentarial treatment of the Sammāsamuddha, Paccekabuddha and Arahant, there are differences regarding the length of time that they have to develop the perfections, how many of the ten Tathāgata powers they can possess, how far back they can see their former lives, etc, etc. But the essential difference between the first and second is whether or not they start a dispensation, while that between both of these and the third is whether bodhi was attained by personal discovery or by being taught.Dharmasherab wrote: ↑Wed Nov 22, 2017 9:48 am But is there an inherent different between an Arahant and a Samma Sam Buddha in terms of quality and skill? Because I originally thought they did even back when I was a Theravada Buddhist.
The path of the Bodhisattva in Theravada Buddhism
- Dhammanando
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Re: The path of the Bodhisattva in Theravada Buddhism
Yena yena hi maññanti,
tato taṃ hoti aññathā.
In whatever way they conceive it,
It turns out otherwise.
(Sn. 588)
tato taṃ hoti aññathā.
In whatever way they conceive it,
It turns out otherwise.
(Sn. 588)
- Nicholas Weeks
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- Location: USA West Coast
Re: The path of the Bodhisattva in Theravada Buddhism
There may be other English " commentarial treatments", but the one I am now reading is Bhikkhu Bodhi's Sutta Nipata which has, around page 406ff information like the Venerable mentions.Dhammanando wrote: ↑Wed Nov 22, 2017 2:55 pmIn the commentarial treatment of the Sammāsamuddha, Paccekabuddha and Arahant, there are differences regarding the length of time that they have to develop the perfections, how many of the ten Tathāgata powers they can possess, how far back they can see their former lives, etc, etc. But the essential difference between the first and second is whether or not they start a dispensation, while that between both of these and the third is whether bodhi was attained by personal discovery or by being taught.Dharmasherab wrote: ↑Wed Nov 22, 2017 9:48 am But is there an inherent different between an Arahant and a Samma Sam Buddha in terms of quality and skill? Because I originally thought they did even back when I was a Theravada Buddhist.
Good and evil have no fixed form. It's as easy to turn from doing bad to doing good as it is to flip over the hand from the back to the palm. It's simply up to us to do it. Master Hsuan Hua.