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Question: <\/strong>A teacher mentioned that the Lotus Sutra is fictional, that some of its contents do not accord with the Buddha’s instruction (e.g. making fun of the Arahants\/Arhats). What do you think?<\/p>\n Answer:<\/strong> Some teachers of Theravada Buddhism tend to say Mahayana sutras are not true. But this in the view of Mahayana teachers, is very short-sighted, because the Mahayana teachings clearly complete the vision of the Buddha – to train beings how to realise the most supreme form of enlightenment. The Buddha’s ultimate aim is to teach us how to attain Buddhahood, to be like him; not just to settle for Arahanthood (which is the emphasis of the Theravada teachings), which even Theravada teachers admit to be lesser than the perfect compassion and wisdom attained in Buddhahood. E.g. no Arahant ever claims to be equal to a Buddha; not even in the Buddha’s time. Without Buddhas, there would be no Buddhism. This is how important Buddhahood is.<\/span><\/p>\n The Lotus Sutra is one of the key Mahayana sutras, which emphasise on the importance of cultivating universal compassion as a requisite on the path to Buddhahood, along with many other important teachings. Mahayana Buddhists believe that Mahayana sutras were also taught by the Buddha, while laying the foundational teachings found in Theravada Buddhism. But as each set of teachings are adhered to by different followers with different spiritual preferences and capacities, they might appear to be separate teachings, when they are actually one in spirit, as parts of the path towards Buddhahood.<\/span> E.g. Even Arahants can aspire to become Bodhisattvas, who become Buddhas too, though one can aspire to be a Bodhisattva directly too.<\/p>\n I had studied the Lotus Sutra and many key Theravada suttas, and I don\u2019t see how they might be at odds with one another. There is no making fun of Arahants in the Lotus Sutra, though the Buddha did admonish those who believe enlightenment for oneself is the be-all and end-all of the spiritual life \u2013 as this is spiritual selfishness.<\/span> To qualify, to become an Arahant, one cannot be selfish. As such, the Buddha was not admonishing Arahants, but those with wrong motivations for attaining self-liberation, while not even considering giving rise to Bodhicitta – the aspiration to help all beings, along with oneself, be free from Samsara.<\/p>\n It can be confusing to learn Mahayana Buddhism from Theravada teachers, because they are generally less learned in the Mahayana teachings due to disregard of their worth. This is while there are more Mahayana teachers who learn Theravada teachings, because they clearly see them as the foundations of the Mahayana teachings. It is wonderful to learn the Dharma from many traditions, but it is important not to make the mistake of asking a teacher of tradition X, who is not proficient in tradition Y about it \u2013 just as we won\u2019t ask an expert seafood chef how to cook good vegetarian dishes. <\/span>I hope you get the analogy!<\/p>\n For liberation of oneself, teachings leading to Arhathood are important. Yet, for the Buddhadharma that includes teachings – Stonepeace<\/p><\/blockquote>\n
\nFor liberation of everyone, teachings leading to Buddhahood are important.<\/p>\n
\nleading to Arhathood and Buddhahood to exist and thrive,
\nthere must be Buddhas continually arising from Buddhahood.<\/p>\n