Savaka Bodhisattas

General Theravada topics
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There are three types of Bodhisatta, 1.the one who will become a Sammasambuddha, Omniscient
Buddha, 2. someone who will become a Pacceka Buddha, Silent Buddha,
and the 3. one who is a Savaka Bodhisatta, who is a Learner"
(see Cariyapitaka atthakatha, nidanakatha).

From Nina Van Gorkom p.142 -143 of Understanding Realities Now:
Nina’s travelogues Understanding-Realities-Now.pdf (abhidhamma.org)

In the beginning, I did not quite understand the meaning of Savaka Bodhisatta, but by repeatedly discussing this term I better understood what
a Savaka Bodhisatta is and how we can become a Savaka Bodhisatta by
developing understanding of realities, even for countless lives.
The Sammasambuddha has attained perfect understanding of the
truth of realities, all by himself, without the help of a teacher. Through
his enlightenment, he reached omniscience. The Buddha could attain
enlightenment because he developed for innumerable lives direct understanding of seeing which appears at the present moment, of visible object which appears at the present moment, of all realities which appear at the present moment. Direct understanding of realities can only be developed now.

The Silent Buddha, Pacceka Buddha, has also attained enlightenment all by himself, but he has not accumulated wisdom to the same
extent as the Samma-sambuddha. He cannot proclaim to the world the
truth he has realized.
The Savaka Bodhisatta develops understanding during innumerable
lives until the moment of enlightenment. He knows the value of understanding of realities appearing at the present moment.
A moment of understanding is not lost, it is accumulated from moment to moment. Conditions for attaining the first stage of enlightenment, the stage of the “stream-enterer” (sotapanna) are : association with good people (sappurisa-sam.
sevo),
hearing the true Dhamma
(saddhammassavanam.
), thorough attention (yoniso manasik¯aro),
practice of the Dhamma in accordance with the Dhamma (dhamm¯a-nudhammappat.
ipatti).

As to “wise attention”, the commentary explains that this is attention to impermanence, dukkha and anatta.
As to the practice of the dhamma in conformity with the dhamma,
the commentary states that practice in conformity with the dhamma
relates to lokuttara dhamma, and that previous practice is necessary,
which is, according to the subcommentary, vipassan¯a, the development
of insight.
The word “practice” is a translation of the term patipatti, meaning
the development of direct understanding.
This phrase is also explained in the commentary to the Mahaparinibbanasutta: “Those who practise a dhamma consistent with the dhamma
(dhamm¯anu-dhamma-pat.
ipanna). Those who practise the teaching of
insight (vipassana) which is consistent with the teachings of the noble
(ariyadhammassa).”
The teaching of the noble is of the path (magga), or else also the
ninefold supramundane dhamma
.
These are the essential conditions leading to the penetration of the
four noble Truths. Gradually the true nature of the realities that appear
can be penetrated. As we read, there has to be wise attention to the
characteristics of impermanence, dukkha and anatta. However, first of
all there have to be right awareness and direct understanding of the
realities appearing through the six doors. Nama has to be known as
nama and rupa as rupa. We read, consider and discuss Dhamma just
in order to understand the reality of this moment. When a moment of
understanding arises, understanding is accumulated little by little. This
is the way that pan˜na can grow to the degree of lokuttara pa˜n˜na. We
need confidence and courage so that we do not become disheartened
about the long way we have to travel.

We learn from the statements about the three kinds of Bodhisattas
that whatever occurs in life has been conditioned. We can become
“learners”, savaka Bodhisattas, by continuing to develop understanding
of what appears now with confidence and without expecting anything.
We are beginners and what can be understood depends on conditions.
Some people seek peacefulness but everything that arises now, also when
it is not peaceful, should be known as not self.

We heard a great deal about citta, cetasika and r¯upa, which are
conditioned realities arising for a short moment and then falling away.
They can be considered in our daily life. However, we are inclined to
cling to situations, to cling to thinking of other people and “self”. That
This refers to the eight lokuttara cittas and nibb¯ana. For each of the four
stages of enlightenment there is the magga-citta and the phala-citta, the result of
the magga-citta is not the world of realities. We forget that all that is real now in our
life are citta, cetasika and rupa. Intellectual understanding of what is
real can eventually lead to direct understanding, to satipatthana.

Satipatthana is developed in being mindful of whatever appears so
that direct understanding can grow. Mindfulness, sati, is a cetasika that
arises only with certain types of citta and lasts for an extremely short
moment. Remembering this helps us not to try to control or manipulate
this type of cetasika. All that can be done is listening and considering
the truth of this moment and understanding it a little more, so that we
can become a “savaka”, a learner, who will once attain enlightenment
and full understanding. This is possible, the Buddha taught the way.
But when we are hoping or expecting results, there is clinging and this
hinders the development of understanding. We shall listen again and
again to the truth of seeing, visible object, hearing, sound, and all that
is reality. This is the way to have more confidence in the Buddha’s
teaching of anatta.

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Some more on accumulations of merit.
A Treatise on the Paramis: From the Commentary to the Cariyapitaka.

Without wisdom, the virtues such as giving do not become purified
and cannot perform their respective functions. Just as, without
life, the bodily organism loses its luster and cannot perform its
proper activities, and as without consciousness the sense faculties
cannot exercise their functions in their respective spheres, just
so, without wisdom the faculties such as faith, etc., cannot perform
their functions. Wisdom is the chief cause for the practice of the
other parami.
Energy devoid of wisdom does not accomplish the purpose desired
since it is wrongly aroused, and it is better not to arouse energy
at all than to arouse it in the wrong way. But when energy is
conjoined with wisdom, there is nothing it cannot accomplish if
equipped with the proper means.
Furthermore, without wisdom there is no achievement of vision, and
without the achievement of vision there can be no accomplishment in
virtue. One lacking virtue and vision cannot achieve concentration,
and without concentration one cannot even secure one’s own welfare,
much less the lofty goal of providing for the welfare of others.
HOW MUCH TIME IS REQUIRED TO ACCOMPLISH THEM?
As a minimum, four incalculables (asankheyya) and a hundred thousand
great aeons (mahakappa); as a middle figure, eight incalculables and
a hundred thousand great aeons; and as a maximum, sixteen
incalculables and a hundred thousand great aeons.31 This threefold
division obtains by way of those in whom wisdom is predominant,
those in whom faith is predominant, and those in whom energy is
predominant, respectively. For those in whom wisdom is predominant,
faith is weakest and wisdom keenest; for those in whom faith is
predominant, wisdom is middling (and energy weakest); and for those
in whom energy is predominant, wisdom is weakest (and faith
middling). But supreme enlightenment must be achieved by the power
of wisdom; so it is said in the commentary. ""End commentary quote

Bhikkhu Bodhi

It should be noted that in established Theravaada tradition the paramis are not regarded as a discipline peculiar to candidates for Buddhahood alone but as practices which must be fulfilled by all aspirants to enlightenment and deliverance, whether as Buddhas, paccekabuddhas, or disciples. What distinguishes the supreme bodhisattva from aspirants in the other two vehicles is the degree to which the paramis must be cultivated and the length of time they must be pursued. But the qualities themselves are universal requisites for deliverance, which all must fulfill to at least a minimal degree to merit the fruits of the liberating path.

Thus all of us must have spent a great deal of time and developed merit to get to this human birth where we have confidence in the Dhamma. Yes it is much much easier to be a savaka bodhisatta than to become a Buddha. But still…

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My son asked me why some people listen to Dhamma and are interested and want to learn more. Others reject it:

MAJJHIMA NIKAAYA III
I. 3. 5. Maagandiyasutta.m
III. 4. 5**. Cuulakammavibhangasutta.m**
(135)- A shorter Classification of actions

`Good Gotama, among humans, why is there evident inferior and
superior states? We see humans with short life.<…>, FOOLISH and
WISE. Good Gotama, why are these differences seen among humans?’

`Young man, beings are the, owners, heirs, origins, relations and
refuges of actions. Action classifies beings as inferior and
superior.'.

Young man, a certain woman or man does not approach a recluse or
brahmin and ask. `Venerable sir, what is merit and demerit? What is
faulty and what is faultless? What should be practised and what
should not be practised? What should I do for my good and well being
for a long time? Or doing what would I suffer the consequences long?
On account of that action, accomplishment and undertaking, after
death he decreases, is born in hell. After death, if he is not born
in hell, and if born with humans, he is born foolish. Young man the
behaviour of not approaching recluses and brahmins to get doubts
cleared is conducive to be born foolish and unpleasant for a long *
time.

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Therigatha:

Theri sundari nanda at
the time of the Buddha Padumuttara
“she heard the doctrine
preached…she accumulated merit for one hundred thousand aeons
journeying on among
devas and men.”
Finally she attained under this Buddha.

The
> Theri Sukkha heard the Buddha Vipassi. She gained faith, went

forth, was one of great learning, expert in the doctrine and
possessed of intelligence. Similarly at the time of the Blessed
one Sikhi and the Blessed one Vessabhu she observed virtuous
conduct and was one of great learning and one expert in the
Dhamma. Similarly she went forth in the teaching of Kakusandha,
Konagama and Kassapa Buddha’s, and she was one of pure virtuos
conduct, one of great learning, and one who preached the
doctrine…In this buddha era she went forth under Dhammadina and
finally became arahant."

The time between buddhas is
immense but conditions are carried on citta to citta.

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Yes, this should make us confident that we can succeed in meditation. Practicing the Dhamma in this life will also make it easier to attain the Dhamma in future lives.

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This lines hit me …as I am constantly thinking about my parents…
I wish they gain faith in buddha and dhamma.
But even knowing the dhamma I am not able to practice meditation regularly.

What welfare concentration brings…?

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The paramis are lead by wisdom as the dominant factor. Now when you consider Dhamma there must be concentration along with any wise thinking.

Concentration may be right or wrong and because it is easy enough to have the wrong kind we may take what is attachment to a pleasant state as being the right one.

The only way you are defeated in this
sasana is if you give up. I think we need to accept that it may take a long time to understand.

Even the Bodhisatta was born in hell and as an animal before he
became enlightened. As it says in the Cariya-pitaka: “” If he were
to hear: “He alone can attain Buddhahood who can tread across a
whole world-system that has become a solid mass of sharp-pointed
swordstakes, cross out, and reach the other side,” etc … If he
were to hear: “Buddhahood can only be attained after being tortured
in hell for four incalculables and a 100,000 aeons” – he would not
deem that difficult to do, but would be filled with desire for the
task and would not shrink away""

We need to do much less to attain as savaka but we need to
re-examine if we think it should be easy or quick.
Right effort is consistent and is not discouraged by the time
it takes; right effort doesn’t look for the easy way or fast way,
but only the right way.

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Good words master…
Yes we need to do right efforts

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Cariyapitaka atthakatthaa, translated by Bhikhu Bodhi (p. 271 ) in Net of Views.
It stresses khanti, patience and links this to wisdom:

…And: 'When there is patience, the mind becomes concentrated, all formations appear to reflection as impermanent and suffering; all dhammas as not-self, nibbana as unconditioned, deathless, peaceful, and sublime, and the Buddha-qualities as endowed with inconceivable and immeasurable potency. Then established in acquiescence in conformity, the groundlessness of all ‘I-making’ and ‘mine-making’ becomes evident to reflection thus: ‘Mere dhammas alone exist, devoid of self or of anything pertaining to a self. They arise and pass away in accordance with their conditions. They do not come from anywhere, they do not go anywhere, they are not established anywhere. There is no agency in anything whatsoever.’.

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