The Theravada and Mahayana signify the two of the most dominant schools of thought in the Buddhist religion. The Theravada, under its core facets, underscores the teachings of the elders that is demonstrated to be the orthodox school of thought. In context, therefore, it embraces the Buddha in the context of human characteristics. For instance, in its basic understanding, the Buddha is denoted within the psychological notions of human nature. The concept, therefore, follows through facets of a meditative approach to achieve a form of transformation of the human consciousness (Hui, 2017). On the other hand, the Mahayana underscores a congregation of various concepts and thoughts within the Buddhist religion. In its basic conceptualization, the Mahayana lays key emphasis on self-enlightenment and the ultimate surrender to the basic characterization of Buddhahood.
The Arhat and the Bodhisattva identify as among the most important religious traditions of both the Theravada and Mahayana. In context, the Arhat denotes an individual whose dedication to the teachings of Buddha has achieved true insight into the natural order. The individual, therefore, gains spiritual enlightenment of nirvana where he is no longer slave to bonds of desire. On the other hand, the Bodhisattva implicates an individual whose dedication to seeking awakening is set on the path of becoming buddha (Lang, 2015). In context, therefore, the Bodhisattva endeavors to cultivate qualities that demonstrate the likeness of Buddha. The individual achieves the wisdom of morality and self-sacrifice as well as the motivation of compassion. The boldness of the enlightenment in the practice of Bodhisattva achieves the spirituality of nirvana as one is on the path of becoming a buddha.
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The two concepts of Bodhisattva and Arhat are underscored by their relationship with the three marks of reality. Each of the concepts underpins their relevance in the achievement of the state of nirvana. For instance, in either case, the recognition of impermanence seeks an individual to seek enlightenment and therefore signifying a state of un-satisfactoriness. Underpinned in all, the state of non-self is the ultimate goal as one hopes to achieve nirvana.
References
Hui, V. H. (2017). A Comparative Study of the Concept of Papañca/Prapañca between Early Buddhism and Mahayana. International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka..
Lang, K. C. (2015). Indian Buddhist Narratives about the Buddha, his Community, and his Teachings. In The Buddhist World (pp. 82-97). Routledge.
