Mahayana ideas about Bodhisattva

The Bodhisattva ideal, and its associated vow (praṇidhāna), while appearing noble, reveal potential inconsistencies when examined closely and delving into its core, the flaws become apparent in this practice, it goes against the path pointed to by the words of the Buddha, which emphasized the possibility of attaining vimokkha (emancipation) within a single lifetime ekajāti (one birth).

The Buddha’s revolutionary message challenged the prevailing Brahmanical view of rebirth tied to varṇa (caste) and kamma. Instead, he taught the attainability of nibbāna in one life, through diligent practice of the Noble Eightfold Path.

This vow, known as the “Great Aspiration” (mahāpraṇidhāna), involves postponing one’s own enlightenment to help all sentient beings achieve liberation. However, if this principle were universally adopted, it could theoretically result in a scenario where no one actually attains final liberation. So If every being becomes a Bodhisattva, eternally delaying their own enlightenment for the sake of others, who ultimately achieves liberation.

By advocating for the postponement of one’s own bodhi, the Bodhisattva vow appears to reintroduce a delay in liberation that the Buddha sought to eliminate through his teaching of ehipassiko.

It is like a group of people saying, “Not me, but you. Not me, but you…” endlessly, without resolution. This cycle continues, with each person deferring to another, resulting in a stalemate where no one moves forward.

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praṇidhāna is from mahayana buddhism and of course has many flaws.
However all Buddha’s are previously Bodhisatta’s ( note spelling).

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