These ideals supplement each other rather, than contradict each other. Arkhat's concept is aligned on self-discipline and at work on itself, Bodisattva's ideal emphasizes service to another; both it is necessary for spiritual development / II/.
The way of spiritual growth is traditionally illustrated in a zen by a series of the drawings describing search of a bull. The bull — a symbol of the buddichesky nature, and process of search of a bull treats internal search and spiritual development of the pupil a zen.
By means of work on themselves these obstacles can be overcome. Greed can be turned into mercy and compassion, hatred — in love, illusiveness — in wisdom. The self-discipline or discipline of monastic life will give the chance to an individual to control greed. The Buddhist doctrine emphasizing love and respect for another specifies a way of overcoming of hatred. Understanding of that everything is Buddha overcomes illusion.
The philosophy of Hinduism assumes inconstancy of all things except Egoism or soul which is necessary invariable and immortal. Buddhist idea of inconstancy does not do of this exception. Idea of absence of egoism denies existence of immortal soul or eternal Egoism in each individual.
"Let's everything turn in itself into the uniform mass of doubt and asking. Concentrate, get into Mu. It means — to reach absolute unity with it. How it is possible to reach it? It is tenacious holding it day and night!. Constantly focus on it the mind. Do not interpret Mu as anything and do not try to understand him from the point of view of existence or not existence of the nature of Buddha. Then that to do to you? Stop speculation, concentrate on Mu — only Mu!/10, page 79/
Training — the proceeding process as there cannot be an end in understanding of the Buddhist principles. The one who stops and is not satisfied with initial experience of an enlightenment, remains with anything, except fine memoirs soon.
One of the basic principles of the Buddhism consists that everyday life has to be given to harmony with ideals and values. The doctrine — not only means for achievement of the purpose, training — in itself aim. Dogen, the founder of Soto-dzen in Japan, wrote: "Would be absolutely wrong to believe that
Compassion — great virtue of Bodisattva, result of a true chuvstvovaniye of sufferings of all of others as own. From the point of view of the Mahajana it is also an enlightenment. In experience of an enlightenment not the world, but an egoistical ego is overcome.
The important purpose in Buddhist training — to learn to operate the emotions, but not to be operated by them. There is nothing bad in the most part of emotions, however very few people correctly and adequately endure the emotions. People fly into a rage on trifles, people transfer the emotions to other, improper situations. One dzensky teacher specifies that if the person becomes angry, it has to be something like a small thunderclap; the anger thus is endured completely and after that it can be absolutely rejected / Sudauki-rosha, 28/.
The basic principle of the social relations consists that everyone has to remember that all beings possess Buddha's nature. It is necessary to treat each person so as if it is Buddha. The social relations represent important possibility of practice of these Buddhist ideals, transferrings to practical life of the quiet realization developed in meditation.
Though erudition in itself gives not much, the intellectual understanding plus actual practice of the understood are essential. In an ideal the intellectual understanding goes deep and becomes clearer by means of meditation and everyday life according to the Buddhist principles. The one who reads about compassion did not help really another, understands compassion only as pale abstraction. The Buddhist doctrine has to be the live truth which is actively expressed in life of people.
At dzensky school of Soto explain to pupils that the most important aspect of training is connected with their everyday life that they have to learn to resolve the personal koan, daily occurrence problems as they find themselves before everyone.
In the Buddhism there are two main traditions: Teravada or Hinanna extended mainly in Southeast Asia on Ceylon, in Burma and Thailand, and the Mahajana extended mainly in China, Korea and Japan.