In Buddhism, there are actually two main vehicle of Buddhism, i.e Theravada and Mahayana
The Arahat is able to bring to an end the repeated rounds of rebirth in the Samsara World. ie final rebirth in Nirvana. Within this Samara World are the planes of Devas, Humans, Demons, Animals, Hungry Ghosts and Hell.
In Mahayana practice, the aim or goal is to be able to become a Bodhisattva, renunciation of Nirvana to help mankind in his pilgirmage thereto; and finally Buddhahood.
There are therefore, two main paths of Buddhism today. The first group consists of those who understand the law of Karma, and who know that life is continous in the realms of existence. They, therefore, think of liberating themselves from the bondage of life. There are also others who realised the suffering of existence, even it be a happy one, the worldly happiness does not last long. Thus, they keep away from the sufering existence. These people work for their own salvation and they may succeed in their aims and attain a stage without birth or death. They are the Arahats.
The second group, however, know the cause of life and death, the non-existence of a permanent unchangeable self, and who know that all beings are interdependant in this world. For the sake of repaying what kindness which had been rendered by others in need, they devote themselves in helping others in distress. They all work for peace and happiness, and the well being of others. They are the Bodhisattvas.
A true Buddhist shoud realised that both the paths of the Mahayana and Theravada are ideal ways to enlightenment. He should also realised that for withot the Theravada, there shall be no Mahayana.
In fact, a Buddhist should not claim himself or herself as a Theravada or a Mahayana Buddhist, but instead called himself or herself as a Buddhist only
The term Mahayana means "Great Vehicle" while Hinayana or Theravada means "Smaller Vehicle". These two paths of Buddhism emerged after the Second Buddhist Council in Vasali, India,a century after the passing away of Lord Buddha.
Theravada tradition follows the Pali Canon, while the Mahayana tradition follows the scriptures that are written in Sanskrit. From India, Buddhism gradually spread all over Asia. Countries like Thailand, Cambodia, Myanmar, Sri Lanka and Laos adopted the Theravada tradition. The Far East Asian countries like Japan, South Korea, China, Taiwan and Monggolia follows the Mahayana tradition.
The Theravada goal or aim is to attain self salvation i.e. Arahatship. An "Arahat" or "Arahan" literally means a Worthy One or a Perfect Being.The Arahat is able to bring to an end the repeated rounds of rebirth in the Samsara World. ie final rebirth in Nirvana. Within this Samara World are the planes of Devas, Humans, Demons, Animals, Hungry Ghosts and Hell.
In Mahayana practice, the aim or goal is to be able to become a Bodhisattva, renunciation of Nirvana to help mankind in his pilgirmage thereto; and finally Buddhahood.
There are therefore, two main paths of Buddhism today. The first group consists of those who understand the law of Karma, and who know that life is continous in the realms of existence. They, therefore, think of liberating themselves from the bondage of life. There are also others who realised the suffering of existence, even it be a happy one, the worldly happiness does not last long. Thus, they keep away from the sufering existence. These people work for their own salvation and they may succeed in their aims and attain a stage without birth or death. They are the Arahats.
The second group, however, know the cause of life and death, the non-existence of a permanent unchangeable self, and who know that all beings are interdependant in this world. For the sake of repaying what kindness which had been rendered by others in need, they devote themselves in helping others in distress. They all work for peace and happiness, and the well being of others. They are the Bodhisattvas.
A true Buddhist shoud realised that both the paths of the Mahayana and Theravada are ideal ways to enlightenment. He should also realised that for withot the Theravada, there shall be no Mahayana.
In fact, a Buddhist should not claim himself or herself as a Theravada or a Mahayana Buddhist, but instead called himself or herself as a Buddhist only
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