Bodhisattvas In Religious Traditions

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Pious individuals within most all religious traditions venerate historical and contemporary figures that exemplify their religion. Bodhisattvas in Buddhist tradition and saints in Christian tradition are two such figures that inspire devotion and admiration from adherents. Though Bodhisattvas are recognized in all Buddhist traditions, they have particular importance in the Mahayana tradition. The bodhisattva is one who forgoes entering nirvana and therefore ending the cycle of suffering in samsara until all sentient beings “down to the last blade of grass” have also attained enlightenment. A bodhisattva strives to attain bodhi, or awakening, while delaying their own enjoyment of nirvana, in an act of compassion towards all other life aimed …show more content…

Similarly, Christian saints, predominately in Catholicism, bridge the world of the afterlife with the mundane human world. Through their explementary faith and pious actions, they excelled in Christian virtue to such a degree that the Catholic institution canonized their holiness. The induction into sainthood—a title bestowed upon an individual posthumous rather than chosen by the individual during life as in Buddhism—often is accompanied and preceded by public and cult veneration of the individual. While the distinctions of bodhisattva and saint are adorned by many pious individuals, an analysis of the bodhisattva Guanyin and Saint Mary provides insights into the comparative function of bodhisattvas and saints for pious lay individuals within Mahayana Buddhism and Catholicism. Inhabiting a uniquely fluid position of mediation between the spiritual realm and the temporal realm, bodhisattvas and saints function as guides to moral conduct and examples of pious live to strive to imitate, they offer unconditional compassion and help to devotees, and they participate in the sacred economy of their religious world through exchange of spiritual aid and guidance for devotion, prayer, and rituals from their …show more content…

The princess, upon resisting her father’s wishes to marry, became a nun, and her father retaliated by burning the convent. After traveling through hell and gaining insight into the suffering of sentient beings, Miao-shan lived her life as a hermit, and selfishly saved her ill father by offering her eyes and arms to him, appearing to her father as a thousand-handed and thousand-eyed being. Through Buddhist hierarchy in China initially resisted this narrative due to its assertion that women were able to achieve enlightenment, the story has prevailed in popular mythology to such an extent that Miao-shan’s date of birth and entry into the monastery are celebrated by Mahayana Buddhists. While Guanyin transcends the constructs of gender due to her status as a bodhisattva, she was first portrayed as a man and is now most often portrayed as a woman. In all canonical Buddhist scriptures Guanyin is referred to as a man, rather than a woman. However, the Lotus Sutra devotes one whole chapter to Guanyin and illuminates how Guanyin’s role as a bodhisattva necessitates the transcendence of gender. In the Lotus Sutra, Guanyin is said to enumerate thirty-three different male and female forms, adapting to the needs of the individual Guanyin seeks to guide towards enlightenment, choosing what form she appears in. Saint Mary does not share this

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