page_title: Bodhisattva
section_title: Later Theravāda
hierarchical_section_title: Bodhisattva / Early Buddhism and the Nikāya schools / Later Theravāda
caption_attribution_description: Ascetic Sumedha receiving his first Sure Prediction of becoming a future Buddha from the Dipankara Buddha
context_page_description: In Buddhism, a bodhisattva is any person who is on the path towards Buddhahood.
  In the Early Buddhist schools as well as modern Theravada Buddhism, a bodhisattva refers to anyone who has made a resolution to become a Buddha and has also received a confirmation or prediction from a living Buddha that this will be so.
  In Mahayana Buddhism, a bodhisattva refers to anyone who has generated bodhicitta, a spontaneous wish and compassionate mind to attain Buddhahood for the benefit of all sentient beings.
  The elaborate concept refers to a sentient being or sattva that develops bodhi or enlightenment — thus possessing the boddisattva's psyche; described as those who works to develop and exemplify the loving-kindness, compassion, empathetic joy and equanimity. These four virtues are the four divine abodes, called Brahmavihara.
context_section_description: The Sri Lankan commentator Dhammapala in his commentary on the Cariyāpiṭaka, a text which focuses on the bodhisattva path, notes that to become a bodhisattva one must make a valid resolution in front of a living Buddha, which confirms that one is irreversible (anivattana) from the attainment of Buddhahood. The Nidānakathā, as well as the Buddhavaṃsa and Cariyāpiṭaka commentaries makes this explicit by stating that one cannot use a substitute (such as a Bodhi tree, Buddha statue or Stupa) for the presence of a living Buddha, since only a Buddha has the knowledge for making a reliable prediction. This is the generally accepted view maintained in orthodox Theravada today. The idea is that any resolution to attain Buddhahood may easily be forgotten or abandoned during the aeons ahead. The Burmese monk Ledi Sayadaw (1846–1923) explains that though it is easy to make vows for future Buddhahood by oneself, it is very difficult to maintain the necessary conduct and views during periods when the Dharma has disappeared from the world. One will easily fall back during such periods and this is why one is not truly a full bodhisattva until one receives recognition from a living Buddha.
  Because of this, it was and remains a common practice in Theravada to attempt to establish the necessary conditions to meet the future Buddha Maitreya and thus receive a prediction from him. Medieval Theravada literature and inscriptions report the aspirations of monks, kings and ministers to meet Maitreya for this purpose. Modern figures such as Anagarika Dharmapala (1864–1933), and U Nu (1907–1995) both sought to receive a prediction from a Buddha in the future and believed meritorious actions done for the good of Buddhism would help in their endeavor to become bodhisattvas in the future.
  Over time the term came to be applied to other figures besides Gautama Buddha in Theravada lands, possibly due to the influence of Mahayana. The Theravada Abhayagiri tradition of Sri Lanka practiced Mahayana Buddhism and was very influential until the 12th century. Kings of Sri Lanka were often described as bodhisattvas, starting at least as early as Sirisanghabodhi (r. 247–249), who was renowned for his compassion, took vows for the welfare of the citizens, and was regarded as a mahāsatta (Sanskrit mahāsattva), an epithet used almost exclusively in Mahayana Buddhism. Many other Sri Lankan kings from the 3rd until the 15th century were also described as bodhisattvas and their royal duties were sometimes clearly associated with the practice of the Ten Pāramitās. In some cases, they explicitly claimed to have received predictions of Buddhahood in past lives.
  Theravadin bhikkhu and scholar Walpola Rahula stated that the bodhisattva ideal has traditionally been held to be higher than the state of a śrāvaka not only in Mahayana but also in Theravada Buddhism. He also quotes the 10th century king of Sri Lanka, Mahinda IV (956–972 CE), who had the words inscribed "none but the bodhisattvas will become kings of a prosperous Lanka," among other examples.
  But the fact is that both the Theravada and the Mahayana unanimously accept the Bodhisattva ideal as the highest...Although the Theravada holds that anybody can be a Bodhisattva, it does not stipulate or insist that all must be Bodhisattva which is considered not practical.
  — Walpola Rahula, Bodhisattva Ideal in Buddhism
  Jeffrey Samuels echoes this perspective, noting that while in Mahayana Buddhism the bodhisattva path is held to be universal and for everyone, in Theravada it is "reserved for and appropriated by certain exceptional people." Paul Williams writes that some modern Theravada meditation masters in Thailand are popularly regarded as bodhisattvas.
caption: Modern depiction of the bodhisattva resolution (praṇidhāna) in front of Dipankara.
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