A lot of people love to talk about compassion and peace regarding home, foreign and domestic affairs. But did not have the compassion and peace in mind, then how will the true compassion and peace be formed?

所有的人,都爱说的范围是:国内,国外与家庭的慈悲与和平。但是反过来内心却没有慈悲与和平的想法,那么,真正的慈悲与和平怎样能形成的呢?

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"All that we are is the result of what we have thought." The Buddha. "..Religion without Science is Blind, Science without religion is crippled." Albert Einstein 1879-1955

Tuesday, 29 December 2009

Vajrayana Buddhism

Vajrayāna Buddhism (Devanagari: वज्रयान) is also known as Tantric Buddhism, Tantrayāna, Mantrayāna, Secret Mantra, Esoteric Buddhism and the Diamond Vehicle. The period of Vajrayana Buddhism has been classified as the fifth or final period of Indian Buddhism. Vajrayana is a complex and multifaceted system which evolved over several centuries and reveals much inconsistency and a variety of opinions. Vajrayana probably came into existence in the 6th or 7th century CE, while the term Vajrayana first came into evidence in the 8th century CE. Its scriptures are called the Tantras. The distinctive feature of Vajrayana Buddhism is ritual, which is used as a substitute or alternative for the earlier abstract meditations.

Vajrayana scriptures say that Vajrayana refers to one of three routes to enlightenment, the other two being Hinayana and Mahayana.

Name

The term "vajra" denoted the thunderbolt, a legendary weapon and divine attribute that was made from an adamantine, or indestructible, substance and which could therefore pierce and penetrate any obstacle or obfuscation. As a secondary meaning, "vajra" refers to this indestructible substance, and so is sometimes translated as "adamantine" or "diamond". So the Vajrayana is sometimes rendered in English as "The Adamantine Vehicle" or "The Diamond Vehicle".

A vajra is also a scepter-like ritual object, which has a sphere (and sometimes a gankyil) at its centre, and a variable number of spokes (depending on the sadhana), enfolding either end of the rod. The vajra is often traditionally employed in tantric rituals in combination with the bell or ghanta; symbolically, the vajra may represent method as well as great bliss and the bell stands for wisdom, specifically the wisdom realizing emptiness or lack of inherent existence.

Difficulties of the academic study of Vajrayana

Serious academic study of Vajrayana is still in its early stages, because of a number of problems that make research difficult:

1.Although a large number of Tantric scriptures are extant, they have not been put into any kind of order.

2.Because Vajrayana was influenced by Hinduism, further research into Hinduism is necessary.

3.Ritual as well as doctrine need to be investigated.

Classifying Vajrayana

Vajrayana as a newly composed teaching

The literature of Vajrayana is absent from the oldest Buddhist literature of the Pali Canon and the Agamas.

Vajrayana claims that its teachings were first expounded by the Buddha 16 years after his enlightenment. Historians have identified an early stage of Mantrayana beginning in the 4th century CE, and claim that assigning the teachings to the historical Buddha is 'patently absurd'.

Only from 7th or the beginning of the 8th century CE, tantric techniques and approaches increasingly dominated Buddhist practice in India.

The first tantric (Vajrayana Buddhist) texts appeared in the 3rd century CE, and continued to appear until the 12th century CE.

Vajrayana as evolved from the local conditions of Medieval India

Although the Vajrayana claims to be as ancient and authentic as any other Buddhist school, it evidently grew up gradually in an environment with previously existing texts such as the mahasannipata and the ratnaketudharani. The basic position of Vajrayana is still the same as the early Buddhist position of not-self: there is nothing which is eternal. The changes that took place agreed with the changing society of medieval India: the presentation has changed, the techniques of the way to enlightenment have changed, the outward appearance of Buddhism came to be dominated by ritualism and the array of Buddhas and Bodhisattvas and gods and goddesses.

Classification based on Vajrayana scriptures and commentaries

The tantric scriptures and its commentaries provide three strategies to discuss the theoretical nature of Vajrayana Buddhism:

1.Vajrayana as a subset of Mahayana Buddhism

2.Vajrayana as a fruitional or advanced vehicle (where Mahayana is a prelude to Vajrayana)

3.Vajrayana as the sorcerer’s discipline (vidyadharasamvara)

Vajrayana as a subset of Mahayana Buddhism

According to this schema, Indian Mahayana revealed two vehicles (yana) or methods for attaining enlightenment: the method of the perfections (Paramitayana) and the method of mantra (Mantrayana). The Paramitayana consists of the six or ten paramitas, of which the scriptures say that it takes three incalculable aeons to lead one to Buddhahood. The tantra literature, however, claims that the Mantrayana leads one to Buddhahood in one single life. According to the literature, the mantra is an easy path without the difficulties innate to the Paramitanaya. Mantrayana is sometimes portrayed as a method for those of inferior abilities. However the practitioner of the mantra still has to adhere to the vows of the Bodhisattva.

When viewed as a subset of Mahayana, it is one of two paths of practice: the Sutrayana method of perfecting good qualities and the Vajrayāna method of taking the intended outcome of Buddhahood as the path. Vajrayana techniques are aimed at making it possible to experience Buddha-nature prior to full enlightenment. In order to transmit these experiences, a body of esoteric knowledge has been accumulated by Buddhist tantric yogis and is passed via lineages of transmission. In order to access this knowledge, the practitioner requires initiation from a skilled spiritual teacher or guru.

Vajrayana as fruitional vehicle

According to the Vajrayana theory, Vajrayana refers to one of the three routes to enlightenment, the other two being Hinayana and Mahayana. According to this view, there were three "turnings of the wheel of dharma":

In the first turning Shakyamuni Buddha taught the Four Noble Truths at Varanasi in the 5th century BC, which led to the founding of Buddhism and the later early Buddhist schools. Details of the first turning are described in the Dhammacakkapavattana Sutta. The oldest scriptures do not mention any further turnings other than this first turning.

The Mahayana tradition claims that there was a second turning in which the Perfection of Wisdom sutras were taught at Vulture's Peak, which led to the Mahayana schools. Generally, scholars conclude that the Mahayana scriptures (including the Perfection of Wisdom Sutras) were composed from the first century CE onwards.
According to the Vajrayana tradition, there was a third turning which took place at Dhanyakataka sixteen years after the Buddha's enlightenment. Scholars have strongly denied that Vajrayana appeared at that time, and placed it at a much later time. The first tantric (Vajrayana Buddhist) texts appeared in the 3rd century CE, and they continued to appear until the 12th century CE.

Vajrayana as the sorcerer’s discipline

Vajrayana teaches that in order to access esoteric knowledge, the practitioner requires initiation from a skilled spiritual teacher or guru.

Monday, 21 December 2009

How to be a Buddhist

I will begin with the Three Jewels, because it is in these that we take refuge. The whole idea of taking refuge is a recognition that our life as it is ordinarily lived is full of anxiety, dissatisfaction and even outright suffering. We seek to find out if life holds any answers to our search for security and happiness. We may even come to wonder if life is meaningful at all. The greatest horror (it seems to me) would be to give up and sink into the conviction that life is just an accident of thoughtless waves and particles and heartless interactions in the void. It is at this point that we may begin a sincere inquiry into the meaning of things. Who am I? What am I here for? Why is this all about anyway? Some of us, if we are fortunate, may even stumble upon the Three Jewels: the Buddha, the Dharma and the Sangha.

In the Buddha, we discover that it is possible for people to awaken to the Truth about life. The life of Shakyamuni Buddha shows that it is possible to resolve those perennial doubts in a way that does not require blind faith and/or blind submission to the rites, ceremonies, dogmas and rules of an institution that may simply be another part of the problem. Shakyamuni Buddha provided us with a primordial archetype of human wisdom and compassion. When we take refuge in him, we take refuge in the possibility of our own awakening. For those of us who put faith in Wonderful Dharma of the Lotus Flower Teaching, we are reminded that Shakyamuni Buddha is no otherworldy reality, abstract ideal or long dead teacher; he is, rather, the living reality of our own lives.

In the Dharma, we find a teaching that will enable us to cut through the illusions and karmic hindrances that prevent us from awakening ourselves. The Dharma is a placeless and timeless intuition of the True Reality of All Existence. These insights are beyond words and phrases, but have no reality apart from them either. As it is taught in the Heart Sutra: “Form is Emptiness, Emptiness is Form.” Through the words and phrases of the sutras, that tradition tells us originate with the Buddha, we engage that True Reality in a way that turns us away from abstractions and back to ourselves and the here and now and enables us to see the timeless placeless teaching that makes us rejoice in the Dharma all the more. Those of us who chant Namu Myoho Renge Kyo (Devotion to the Wonderful Dharma of the Lotus Flower Teaching) take delight in all the sutras as well as in the unfathomable True Dharma because we are able to rejoice in the true intent of all the sutras and in the clearest engagement with that innefable Dharma through the Dharma-recollection practice of chanting the Great Title (Odaimoku) of the Lotus Sutra: Namu Myoho Renge Kyo.

In the Sangha, we join a community that supports and encourages a life that is devoted to the Way. The local Sangha also provides us with a base community that enables us to reach out to the larger Sangha of all beings. Without a Sangha, we become like a plant that has been uprooted from the fertile soil it needs to grow. In a more positive light, the way of the truly compassionate person is the way of engagement with one's fellow beings. Certainly there are no perfect Sanghas, and certainly there are times for solitude and reflection, but always there is the need to maintain a connection with others in practice and in caring. Those who chant Namu Myoho Renge Kyo, further realize that we ourselves are the Bodhisattvas of the Earth who must work together as the original and true disciples of Shakyamuni Buddha. The sutra further shows that we do this by just transforming our ordinary lives and creating a Buddha land right where we are. This transformation of daily life is rooted in our faith, which then gives us the confidence and motivation to practice and study the Wonderful Dharma.

The Threefold Discipline is really the Eightfold Noble Path stated in a more essential form. The three are Sila (Virtuous Conduct), Samadhi (Meditation) and Prajna (Wisdom). Through virtue one achieves a life of integrity and stability. Through meditation, one cultivates mindfulness, concentration and insight in both formal practice and daily living. Through wisdom, one sees things clearly just as they are, empty and marvelous. By following the Threefold Discipline one actualizes one's faith in the Three Jewels. The Buddha is realized, the Dharma is made a part of one's life and the Sangha is the field of endeavor. When a person begins to find faith in the Three Jewels and wishes to realize their own Buddha-nature, the Threefold Discipline then begins to manifest as the defining factors of their lifestyle. One could say that the Buddha-nature is that seed within us which flowers forth as the Threefold Discipline once we become aware of it. For those who chant Namu Myoho Renge Kyo, the practice is itself the discovery and cultivation of that seed as well as our joy in its unfolding. Namu Myoho Renge Kyo should, therfore, never become mere lip serive to the Dharma; rather, it should be our expression of our total trust in and joyful reception of the Wonderful Dharma as the infinite light and life which is our own Buddha-nature.

Copyright by Ryuei Michael McCormick. 2000, 2002.

P.S.

I believe this was written in April of 2000, but I am not certain. It may have been a lot earlier. I have decided to leave it as it was written, but my views have changed since then. I would no longer equate the Buddha-nature with the seed of Buddhahood. I now see the Odaimoku as the seed of Buddhahood. The Buddha-nature is like the field which receives that seed and because of its own fertile life giving qualities buddhahood becomes manifest in the life of the recipient. Another way of putting this is that the Wonderful Dharma of the Lotus Flower Teaching is the true nature of all reality in expression, and our faith and joy in the Wonderful Dharma is the true nature of all reality as receptive. In the moment of hearing and accepting the Dharma, the seed of the Eternal Buddha's merits and enlightenment and the fertile ground of our own Buddha-nature give rise to the full blossoming of buddhahood in terms of our own personal expression of virtue, peace of mind, and wisdom. I think this dialectical view is more in keeping with not only Nichiren's views, but the basic Buddhist insight of interdependence and nondualism whereby there can be no enlightenment that is one-sidedly locked within or, equally one-sidedly, bestowed from the outside.
Namu Myoho Renge Kyo,
Ryuei

Sunday, 6 December 2009

Mahayana Buddhism


Mahayana (Sanskrit: महायान, mahāyāna literally 'Great Vehicle') is one of the two main existing branches of Buddhism and a term for classification of Buddhist philosophies and practice. It was founded in India. The name Mahayana is used in three main senses:

As a living tradition, Mahayana is the larger of the two major traditions of Buddhism existing today, the other being Theravada. This classification is largely undisputed by all Buddhist schools.

According to the Mahayana method of classification of Buddhist philosophies, Mahayana refers to a level of spiritual motivation (also known as Bodhisattvayana). According to this classification, the alternative approach is called Hinayana, or Shravakayana. It is also recognized by Theravada Buddhism, but is not considered very relevant for practice.

According to the Vajrayana scheme of classification of practice paths, Mahayana refers to one of the three routes to enlightenment, the other two being Hinayana and Vajrayana. This classification is the teachings of Vajrayana Buddhism, and is not recognized by Mahayana and Theravada Buddhism.

Although the Mahayana movement traces its origin to Gautama Buddha, scholars believe that it originated in India in the 1st century CE,or the 1st century BCE. Scholars think that Mahayana only became a mainstream movement in India in the fifth century CE, since that is when Mahayanic inscriptions started to appear in epigraphic records in India. Before the 11th century CE (while Mahayana was still present in India), the Mahayana Sutras were still in the process of being revised. Thus, several different versions may have survived of the same sutra. These different versions are invaluable to scholars attempting to reconstruct the history of Mahayana.

In the course of its history, Mahayana spread throughout East Asia. The main countries in which it is practiced today are China, Japan, Korea, and Vietnam. The main schools of Mahayana Buddhism today are Pure Land, Zen (Chan), Nichiren Buddhism, Shingon, Tibetan Buddhism and Tendai. The latter three schools have both Mahayana and Vajrayana practice traditions.

The historical source of the name Mahayana is polemical, having its origin in a debate about what the real teachings of the Buddha are. As such, its use in any context except as that pertaining to a living tradition is controversial amongst Theravadin practitioners and some scholars.


The earliest known mention of "Mahayana" occurs in the Lotus Sutra between the first century BCE and the first century CE. However, some scholars such as Seishi Karashima suggest the term first used in an earlier Gandhari Prakrit version of the Lotus Sutra was not "mahāyāna" but the Prakrit word "mahājāna" in the sense of "mahājñāna" (great knowing). At a later stage when the early Prakrit word was converted into Sanskrit, this "mahājāna", being phonetically ambivalent, was mistakenly converted into "mahāyāna", possibly by contamination arising through proximity to the famous Parable of the Burning House which talks of carts.

Mahayana Buddhism in India can be divided into two periods: early Mahayana Buddhism and late Mahayana Buddhism.

The period of Early Mahayana Buddhism concerns the origins of Mahayana and the contents of early Mahayana Sutras.

Origins of Mahayana

The origins of Mahayana are still not completely understood. Although the Mahayana movement traces its origin to Gautama Buddha, scholars believe that it originated in South India in the 1st century CE, or the 1st century BCE. Alternatively, some scholars say there is some evidence that Mahayana originated in North-west India in the 1st century CE. Some scholars say that Mahayana could have initially developed in the south-east of India as a non-monastic tradition, and that later it underwent a process of monasticization and emerged in the north-west of India as a monastic movement. Mahayana was first propagated into China by Lokaksema, the first translator of Mahayana sutras into Chinese during the second century CE.


Three sources appear to have made significant contributions to the rise of Mahayana Buddhism:

The Early Buddhist Schools. Some important Mahayana texts such as the Prajnaparamita often refer to doctrines associated with the Sarvastivada, which were mentioned or incorporated into Mahayana texts. In terms of content, however, the Mahasanghika doctrine is closer to Mahayana thought, particularly those of the sub-schools such as the Lokottaravadins.

Biographical literature of the Buddha composed by people said to have belonged to 'the vehicle that praised the Buddha'. This literature (comprising the Jatakas, Avadanas and other texts describing the life of Buddha) may have had its origins in the various Early Schools, but developed in ways that transcended the existing sectarian lines and contributed to the rise of Mahayana Buddhism. Buddhist poets wrote their work with purposes different from those of scholars who were concerned with doctrinal issues, and they used literary expressions which transcended doctrinal lines between the schools.

Stupa worship. Stupas — which were initially mere monuments to Gautama Buddha — increasingly became the place of devotion and of spreading Buddhism to the masses, the majority of whom were illiterate laymen. On the inside wall of the stupa, pictures were drawn or sculpted depicting the life of Buddha and his previous lives as a bodhisattva. This has given rise to devotion to the Buddha and the bodhisattvas, distinct from the purely monastic sangha of the Early Buddhist schools. However, this theory has been rejected by a number of scholars. Early Mahayanists may well have used the stupas that were not affiliated with the Early Buddhist Schools as the basis for proselytizing.

The commonly expressed misconception that Mahayana started as a lay-inspired movement is based on a selective reading of a very tiny sample of extant Mahayana Sutra literature. Currently scholars have moved away from this limited corpus of literature, and have started to open up early Mahayana literature which is very ascetic and expounds the ideal of the monks' life in the forest. A scholarly consensus about the origin of the Mahayana has not yet been reached, but it has been suggested that by the time Mahayana in India became mainstream in the 5th century CE, it had become what it originally most strongly objected to: a fully landed, sedentary, lay-oriented monastic institution. Before that, the Mahayana movement may well have been either a marginalized ascetic group of monks living in the forest, or a group of conservatives embedded in mainstream, socially engaged early Buddhist monasteries. Most scholars conclude that Mahayana remained a marginal movement until the 5th century CE.

Earliest Mahayana Sutras


The earliest sutras which show some Mahayana influence are called the Proto-Mahayana Sutras such as the Ajitasena Sutra. These sutras contains a mixture of Mahayana and pre-Mahayana ideas, and occur in a world where monasticism is the norm, which is typical of the Pali Suttas; there is none of the antagonism towards the śrāvakas or the notion of Arahantship, which is typical of many later Mahayana Sutras such as the Lotus Sutra, or Vimalakirti Nirdesha. However, the sutra also has an Arahant seeing all the Buddha fields, it is said that reciting the name of the sutra will save beings from suffering and the hell realms, and a meditative practice is described which allows the practitioner to see with the eyes of a Buddha, and to receive teachings from them that are very much typical of Mahayana Sutras.

The earliest proper Mahayana Sutras were the very first versions of the Perfection of Wisdom series and texts concerning Aksobhya Buddha, which were probably composed in the first century BCE in the south of India. Some slightly later early Mahayana Sutras are the Chinese translations made by the Kushan monk Lokaksema in the Chinese capital of Luoyang, between 178 and 189 CE. He translated the following sutras: Astasahasrika, Aksobhyatathagatasyavyuha, Suramgamasamadhi sutra, an early version of a sutra connected to the Avatamsakasutra, Drumakinnararajapariprccha, Bhadrapalasutra, Ajatasatrukaukrtyavinodana, and the Kasyapaparivarta, which were probably composed in the north of India in the first century CE. Thus scholars generally think that the earliest Mahayana sutras were mainly composed in the south of India, and later the activity of writing additional scriptures was continued in the north.

But, to equate evidence for the presence of an evolving body of Mahayana scriptures with the existence at the time of Mahayana as a distinct religious movement, has been described as being an assumption which may be a serious misstep.

Earliest inscription related to Mahayana

The earliest stone inscription containing a recognizably Mahayana formulation and a mention of the Buddha Amitabha was found in the Indian subcontinent in Mathura, and dated to around 180 CE. Remains of a statue of a Buddha bear the Brahmi inscription:

"Made in the year 28 of the reign of king Huvishka, ... for the Buddha Amitabha" (Mathura Museum).
However, this image was in itself extremely marginal and isolated in the overall context of Buddhism in India at the time, and had no lasting or long-term consequences"


The epigraphical evidence for Mahayana in the period before the 5th century is very limited in comparison to the multiplicity of Mahayana writings transmitted from Central Asia to China at that time.

Late Mahayana Buddhism


During the period of Late Mahayana Buddhism, four major types of thought developed: Madhyamaka, Yogacara, Tathagatagarbha, and Buddhist Logic as the last and most recent. In India, the two main philosophical schools of the Mahayana were the Madhyamaka and the later Yogacara. There were no great Indian teachers associated with tathagatagarbha thought.

From the 5th century CE onwards, Mahayana was a strong movement in India, possibly owing to support by the Gupta dynasty. It spread from India to South-East Asia, and towards the north to Central Asia and Far East. The influence of Mahayana in China seems to have been reached at an earlier time than in India, where Mahayan remained an obscure group until the 5th century.

The late stage of Mahayana Buddhism in India are largely Vajrayana schools, and was replaced in India and Central Asia after the early milliennium by Islam (Sufism etc) and Hinduism, and in South-East Asia by Theravada Buddhism from Sri Lanka and Islam, and maintain to exist in certain regions of the Himalayas. The earlier stage forms such as Pure land Buddhism are still popular in East Asia, where many new religious movements and syncretisms have also been formed with Mahayana elements.

Doctrine

Few things can be said with certainty about Mahayana Buddhism, especially its early Indian form, other than that the Buddhism practiced in China, Vietnam, Korea, Tibet, and Japan is Mahayana Buddhism. Mahayana can be described as a loosely bound bundle of many teachings, which was thus able to contain the various contrasting ideas found between those differing teachings of whose elements it is comprised.


Mahayana is a large religious and philosophical structure. It constitutes an inclusive faith characterized by the adoption of new Mahayana sutras in addition to the earlier Agama texts, and a shift in the basic purpose and concepts of Buddhism. Mahayana sees itself as penetrating further and more profoundly into the Buddha's Dharma. There is a tendency in Mahayana sutras to regard adherence to Mahayana sutras as generating spiritual benefits greater than those which arise from being a follower of the non-Mahayana approaches to Dharma. Thus the Srimala Sutra claims that the Buddha said that devotion to Mahayana is inherently superior in its virtues to the following of the Sravaka or Pratyekabuddha path.

Mahayana Buddhist schools de-emphasize the ideal of the release from Suffering and the attainment of Nirvana, found in the Early Buddhist Schools. The fundamental principles of Mahayana doctrine were based around the possibility of universal liberation from suffering for all beings (hence "great vehicle") and the existence of Buddhas and Bodhisattva embodying Buddha-nature (佛性). Some Mahayana schools simplify the expression of faith by allowing salvation to be alternatively obtained through the grace of the Buddha Amitabha (अमिताभ) by having faith and devoting oneself to chanting to Amitabha. This devotional lifestyle of Buddhism is most strongly emphasized by the Pure Land schools and has greatly contributed to the success of Mahayana in East Asia, where spiritual elements traditionally relied upon chanting of a Buddha's name, of mantras or dharanis; reading of Mahayana sutras and mysticism. In Chinese Buddhism, most monks, let alone lay people, practice Pure Land, some combining it with Chan (Zen).

Most Mahayana schools believe in a pantheon of quasi-divine Bodhisattvas (बोधिसत्त्व) that devote themselves to personal excellence, ultimate knowledge, and the salvation of humanity and all other sentient beings (animals, ghosts, demigods, etc.). Zen Buddhism is a school of Mahayana which often de-emphasizes the pantheon of Bodhisattvas and instead focuses on the meditative aspects of the religion. In Mahayana, the Buddha is seen as the ultimate, highest being, present in all times, in all beings, and in all places, and the Bodhisattvas come to represent the universal ideal of altruistic excellence.


Mahayana Buddhism can in general be characterized by:

Universalism, in that, in those schools of Mahayana that still have large followings, everyone will become a Buddha (see, for example, the Lotus Sutra);

Bodhicitta as the main focus of realization (see, for example, various Prajnaparamita Sutras);

Compassion through the transferral of merit;

Transcendental immanence, in that the immortal Buddha Principle (see, for example, Buddha-nature, Mahaparinirvana Sutra, Angulimaliya Sutra, Srimala Sutra, Tathagatagarbha Sutra) is present within all beings.

“Philosophical” Mahayana tends to focus on the first three characteristics (universalism, enlightened wisdom, compassion) and, in some schools, the Buddha-nature, without showing much interest in supernatural constructions, while “devotional” Mahayana focuses mainly on salvation towards other-worldly realms (see, for example, the Sukhavati sutras).

Universalism

Mahayana traditions generally consider that attainment of the level of an arhat is not final. This is based on a subtle doctrinal distinction between the Mahayana and some of the early Buddhist schools concerning the issues of nirvana-with-remainder and nirvana-without-remainder. The Mahayana position here is similar to that of the early school of the Mahasanghika.


Some of the early schools considered that nirvana-without-remainder always follows nirvana-with-remainder (buddhas first achieve enlightenment and then, at 'death', mahaparinirvana) and that nirvana-without-remainder is final; whereas the Mahayana traditions consider that nirvana-without-remainder is always followed by nirvana-with-remainder – the state of attainment of the Hinayana arhat is not final, and is eventually succeeded by the state of buddhahood, or total Awakening.

This distinction is most evident regarding doctrinal concerns about the capability of a Buddha after nirvana (which is identified by the early schools as being nirvana-without-remainder). Most importantly, amongst the early schools, a samyaksambuddha is not able to directly point the way to nirvana after death. This is a major distinction between the early schools and some schools of the Mahayana, who conversely state that once a samyaksambuddha arises, he or she continues to directly and actively point the way to nirvana until there are no beings left in samsara (संसार). Because the views of early schools and Mahayana differ in this respect, this is exactly why some Mahayana schools do not talk about a bodhisattva postponing nirvana, and exactly why the early schools do. However, some Mahayana schools do talk of a bodhisattva deliberately refraining from Buddhahood.

For example, the early schools held that Maitreya (मैत्रेय) will not attain nirvana while Gautama Buddha's teachings still exist. In contrast, some Mahayana schools hold that Maitreya will be the next buddha manifest in this world and will introduce the dharma when it no longer exists; he is not postponing his nirvana to do so, and when he dies (or enters mahaparinirvana), he will likewise continue to teach the dharma for all time. Moreover, some Mahayana schools argue that although it is true that for this world-system, Maitreya will be the next buddha to manifest, there are an infinite number of world-systems, many of which have currently active buddhas or buddhas-to-be manifesting.


Because the Mahayana traditions assert that eventually everyone will achieve samyaksam (buddhahood) or total enlightenment, the Mahayana is labeled universalist, whereas the stance of the early scriptures is that attaining nibbana depends on effort and is not pre-determined.

Bodhisattva

The later Mahayana school holds that pursuing only the release from suffering and attainment of Nirvana (as held by Pre-sectarian Buddhism and the Early Buddhist Schools) is too narrow an aspiration, because it lacks the motivation of actively resolving to liberate all other beings from samsara, as well as oneself.

The primary focus of some Mahayana schools is bodhicitta, the vow to strive for buddhahood or awakened mind both for oneself and for the benefit of all other sentient beings. As Ananda Coomaraswamy notes, "The most essential part of the Mahanyana is its emphasis on the Bodhisattva ideal, which replaces the Arhatta, or ranks before it." According to Mahayana teachings, being a high-level bodhisattva involves possessing a mind of great compassion conjoined with insight into reality (prajna), realizing emptiness and/or the buddhic essence of all things. Mahayana teaches that the practitioner will realize the final goal of full Awakening (Buddhahood): an omniscient, blissful mind completely free from suffering and its causes, that is able to work tirelessly for the benefit of all living beings.

Six virtues or perfections (paramitas) are listed for the bodhisattva: generosity, morality, patience, energy, meditation, and wisdom. Many “philosophical” schools and Mahayana Sutras have focused on the nature of enlightenment and nirvana itself, from the Madhyamika and its rival Yogacara, to the Tathagatagarbha teachings and Zen.

Compassion

Compassion, or Karuna, is the other key concept of Mahayana, and is a necessity to Bodhicitta. Compassion is important in all schools of Buddhism, but is particularly emphasized in Mahayana. It is also linked to the idea that acquired merit can be transmitted to others.

The bodhisattvas are the main actors of compassion, Avalokitesvara (known in East Asia as Guan Yin) being foremost among them. Although having reached enlightenment, bodhisattvas usually make a vow to postpone entering into nirvana until all other beings have also been saved. They devote themselves to helping others reach enlightenment. This teaching may be a "skillful means" teaching; one strives to liberate all beings only as long as one is under the delusion that there are any actual "beings" to save.

The Mahayana idea that liberation is universal (see below) also allows for one to focus less on the release of personal suffering and more on humanity's salvation, and is consequently described to be more universally compassionate and caring for the welfare of others than other traditions of Buddhism.

A comparison between the Hinayana and Mahayana Buddhist philosophy approaches, made by the 10th century Tibetan author Jé Gampopa in The Jewel Ornament of Liberation follows:

‘Clinging to the well-being of mere peace' signifies the lower capacity [Hinayana] attitude wherein the longing to transcend suffering is focused on oneself alone. This precludes the cherishing of others and hence there is little development of altruism. [...] When loving kindness and compassion become part of one, there is so much care for other conscious beings that one could not bear to liberate oneself alone. [...] Master Manjushriikiirti has said: ‘A Mahayana follower should not be without loving kindness and compassion for even a single moment', and ‘It is not anger and hatred but loving kindness and compassion that vouchsafe the welfare of others'.

Skillful Means

The term Skillful Means (Sanskrit:upāya) is used in the Lotus Sutra, the earliest dated Mahayana Sutra, and is a concept accepted in all Mahayana schools of thought. It refers to any effective method which aids the attainment of Awakening. It does not necessarily mean that that particular method is "untrue", but simply refers to any means or stratagem that is conducive to spiritual growth and which leads the various types of beings to Awakening and Nirvana. A skillful means could thus be certain motivational words for a particular listener or even the noble Eightfold Path itself. Basic Buddhism (what Mahayana would term sravaka-yana or pratyekabuddha-yana) is an expedient method for getting people started on the noble Buddhic path and allowing them to advance quite far. But the path is not wholly traversed (according to some Mahayana schools) until the practitioner has striven for, and attained, Buddhahood for the liberation from unhappiness of all other sentient beings. In an ultimate sense, all of verbalised Dharma is a "skillful means", since Dharma or Truth cannot really be expressed in words or concepts. Anything that effectively points the way to liberation can be termed a "skillful means" - an effective method for awakening beings from the sleep of spiritual ignorance. Mahayana often adopts a pragmatic notion of truth: doctrines are "true" in the sense of being spiritually beneficial.

Some scholars have stated that the exercise of skill to which it refers, the ability to adapt one's message to the audience, is of enormous importance in the Pali Canon. In fact the Pali term upāya-kosalla does occur in the Pali Canon, in the Sangiti Sutta of the Digha Nikaya.

Salvation

“Devotional” Mahayana developed a rich cosmography, with various Buddhas and Bodhisattvas residing in paradisiacal realms. The concept of trinity, or trikaya, supports these constructions, making the Buddha himself into a transcendental figure. Dr. Guang Xing describes the Mahayana Buddha as 'an omnipotent divinity endowed with numerous supernatural attributes and qualities ...[He] is described almost as an omnipotent and almighty godhead.".

Under various conditions, these realms over which Buddha presides could be attained by devotees after their death so that when reborn they could strive towards buddhahood in the best possible conditions. Depending on the sect, this salvation to “paradise” can be obtained by faith, imaging, or sometimes even by the simple invocation of the Buddha’s name. This approach to salvation is at the origin of the mass appeal of devotional Buddhism, especially represented by the Pure Land (浄土宗).

This rich cosmography also allowed Mahayana to be quite syncretic and accommodating of other faiths or deities. Various origins have been suggested to explain its emergence, such as “popular Hindu devotional cults (bhakti), and Persian and Greco-Roman theologies, which filtered into India from the northwest” (Tom Lowenstein, “The vision of the Buddha”).

Buddha-nature

The teaching of a "Buddha Principle" (Buddha-dhatu) or "Buddha Nature" innate to and inseparable from all sentient beings is a doctrine which according to a number of Mahayana sutras constitutes the "absolutely final culmination" of the Buddha's Dharma (see Nirvana Sutra). It may be based on the "luminous mind" concept found in the Agamas. The essential idea (articulated in the Tathagatagarbha sutras, but not accepted by all Mahayana) is that no being is without a concealed but indestructible interior link to Awakening (bodhi), and that this link is an uncreated element [dhatu] or principle deep inside each being which constitutes nothing less than the deathless, diamond-like "essence of the Self" (Nirvana Sutra). The Mahaparinirvana Sutra states that: "The essence of the Self (atman) is the subtle Tathagatagarbha ..." while the later Lankavatara Sutra states that the tathagatagarbha might be taken to be atman, but it is not. In the tathagatagarbha class of sutras, the word "atman" is used in a way defined by and specific to these sutras, see Atman (Buddhism).

According to some scholars, the "tathagatagarbha" Buddha nature discussed in some Mahayana sutras does not represent a substantial self (atman); rather, it is a positive language and expression of sunyata (emptiness) and represents the potentiality to realize Buddhahood through Buddhist practices. It is the "true self" in representing the innate aspect of the individual which makes actualizing the ultimate personality possible.

The actual "seeing and knowing" of this Buddha-dhatu (co-terminous with the Dharmakaya or Self of Buddha) is said to usher in nirvanic Liberation. This Buddha-dhatu or Tathagatagarbha is stated to be found in every single person, ghost, god and creature. In the tathagatagarbha sutras, the Buddha is portrayed as describing the Buddha-dhatu as uncreated, deathless and ultimately beyond rational grasping or conceptualisation. Yet it is this already real and present, hidden internal element of bodhi (Awakeness) which, according to the Tathagatagarbha sutras, prompts beings to seek after Liberation from worldly suffering and enables them to attain the spotless bliss which lies at the heart of their being. Once the veils of negative thoughts, feelings and unwholesome behaviour (the kleshas) have been eliminated from the mind and character, the indwelling Buddha-dhatu (Buddha Principle / "Buddha Nature") is enabled to shine forth unimpededly and to transform the seer of it into a Buddha.

Prior to the period of these sutras, Mahayana metaphysics had been dominated by teachings on emptiness in the form of Madhyamaka philosophy. The language used by this approach is primarily negative, and the Tathagatagarbha genre of sutras can be seen as an attempt to state orthodox Buddhist teachings of dependent origination and on the mysterious reality of nirvana using positive language instead, to prevent people from being turned away from Buddhism by a false impression of nihilism. In these sutras the perfection of the wisdom of not-self is stated to be the true self; the ultimate goal of the path is then characterized using a range of positive language that had been used in Indian philosophy previously by essentialist philosophers, but which was now transmuted into a new Buddhist vocabulary to describe a being who has successfully completed the Buddhist path.

An exegetical treatise (i.e., interpretive text) on Buddha Nature is the Uttaratantra, which sees Buddha Nature (tathagatagarbha) not as that which is caused and conditioned (samskrta) but as that which is eternal, uncaused, unconditioned, and incapable of being destroyed, while temporarily concealed within worldly beings by adventitious defilements. According to Buddhist scholar Dr. C. D. Sebastian, the Uttaratantra's reference to a transcendental Self (atma-paramita) should be understood as "the unique essence of the universe," thus the universal and immanent essence of Buddha Nature is the same throughout time and space.

Mahayana Scriptures

Like Theravāda Buddhism, Mahāyāna Buddhism takes the basic teachings of the Buddha as recorded in early scriptures as the starting point of its teachings, such as those concerning karma and rebirth, the Four Noble Truths, the Middle Way and the Eightfold Path. Whereas these basic teachings are preserved in the Pali Canon, transmitted by the Theravādin tradition, Mahāyāna Buddhists use different recensions of these discourses in compilations known as the Agamas, which largely overlap with the Pali Canon in content. The surviving agamas in Chinese translation belong to at least two schools, while most of the agamas were never translated into Tibetan. In addition to accepting the scriptures of the various early Buddhist schools as valid, Mahāyāna Buddhism also maintains large additional collections of sutras not found or recognized in Theravāda Buddhism. In Mahayana Buddhism, these Mahayana sutras have a greater importance than the Agamas. Although these scriptures claim to be the factual words of the Buddha, scholars believe that they were written by monks who felt the need to restate and change the doctrines of Early Buddhism.

The first of the Mahayana-specific writings were written probably around the 1st century BCE or 1st century CE. Some of the Mahayana Sutras, such as certain parts of the Perfection of Wisdom sutras, are presented as actual sermons of the Buddha that had been hidden. By some accounts, these sermons were passed on by oral tradition, as with other sutras; other accounts state that they were hidden and then revealed several centuries later by some mythological route. In addition to sutras, some Mahayana texts are essentially commentaries.

Among the earliest major Mahayana scriptures attested to historically are the Perfection of Wisdom (Prajna-Paramita) sutras, the Avatamsaka Sutra, the Lotus Sutra, the Vimalakīrti Sutra, and the Nirvana Sutra.

Three Turnings

Dating back at least to the Saṃdhinirmocana Sūtra is a classification of exoteric corpus of Buddhism into three categories, based on types of understanding the nature of reality, known as the "three turnings of the wheel of dharma". According to this view, there were three "turnings of the wheel of dharma".:

In the first turning Shakyamuni Buddha taught the Four Noble Truths at Varanasi in the 5th century BC, which led to the founding of Buddhism and the later early Buddhist schools. Details of the first turning are described in the Dhammacakkapavattana Sutta. The oldest scriptures do not mention any further turnings other than this first turning.

The Mahayana tradition claims there was a second turning in which the Perfection of Wisdom sutras were taught at Vulture's Peak, which led to the Mahayana schools. Generally, scholars conclude that the Mahayana scriptures (including the Perfection of Wisdom Sutras) were composed from the first century CE onwards,

According to the Vajrayana tradition, there was a third turning which took place at Dhanyakataka sixteen years after Buddha's enlightenment. Scholars have strongly denied that Vajrayana teachings appeared at that time, and placed it at a much later time. The first tantric (Vajrayana Buddhist) texts appeared in the 3rd century CE, and they continued to appear until the 12th century CE.

The early Buddhist schools regard the second and third turnings as unauthentic and falsifications of the true teachings of the Buddha contained in the first turning. Mahayana tradition states that the first turning contains the basic doctrines aimed at the initial disciples or Śrāvakas. Mahayana claims that the Madhyamika teachings and the Prajna Paramita sutras and Yogācāra doctrines are the most accurate view of reality[citation needed]. Many Tibetan teachers, particularly the Gelugpa school, regard the second turning as the highest teaching. The Tathagatagarbha teachings are normally included in the third turning of the wheel. The Chinese tradition has a different scheme.

Mahayana and the Canon

Scholars have noted that many key Mahayana ideas are closely connected to the earliest texts of Buddhism. The seminal work of Mahayana philosophy, Nagarjuna's Mulamadhyamakakarika, mentions the Canon's "Katyaayana Sutra" by name, and may be an extended commentary on that work (found in the agamas). Nagarjuna systematized the Madhyamaka school of Mahanaya philosophy. Nagarjuna may have arrived at his positions from a desire to achieve a consistent exegesis of the Buddha's doctrine as recorded in the Canon. In the eyes of Nagarjuna the Buddha was not merely a forerunner, but the very founder of the Madhyamaka system. Nagarjuna also referred to a passage in the canon regarding "nirvanic consciousness" in two different works.

Yogachara, the other prominent Mahayana school which exists in dialectic with the Madhyamaka school, gave a special significance to the Canon's "Lesser Discourse on Emptiness". A passage there (which the discourse itself emphasizes) is often quoted in later Yogachara texts as a true definition of emptiness.

Both the Madhyamakas and the Yogacarins saw themselves as preserving the Buddhist Middle Way between the extremes of nihilism (everything is unreal) and substantialism (substantial entities exist). The Yogacarins criticized the Madhyamakas for tending towards nihilism, while the Madhyamakas criticized the Yogacarins for tending towards substantialism.

Key Mahayana texts introducing the concepts of "bodhicitta" and "buddha-nature" use language parallel to passages in the Canon containing the Buddha's description of "luminous mind" and may have been based on this idea.

Mahayana and Theravada

Although the Theravada school is usually described as belonging to "Hinayana", some authors have argued that it should not be considered such from the Mahayana perspective. Their view is based on a different understanding of the concept "Hinayana". Rather than regarding the term as referring to any school of Buddhism that hasn't accepted the Mahayana canon and doctrines (such as those pertaining to the role of the Boddhisatva), these authors argue that the classification of a school as "Hinayana" should be crucially dependent on the adherence to a specific phenomenological position. They point out that unlike the now-extinct Sarvastivada school which was the primary object of Mahayana criticism, the Theravada does not claim the existence of independent dharmas; in this it maintains the attitude of early Buddhism. On the contrary, some contemporary Theravadin figures have indicated a sympathetic stance toward the Mahayana philosophy found in the Heart Sutra and the Fundamental Stanzas on the Middle Way. The Mahayanists were bothered by the substantialist thought of the Sarvastivadins and Sautrantikas, and in emphasizing the doctrine of emptiness, Kalupahana holds that they endeavored to preserve the early teaching. The Theravadins too refuted the Sarvastivadins and Sautrantikas (and other schools) on the grounds that their theories were in conflict with the non-substantialism of the canon. The Theravada arguments are preserved in the Kathavatthu. Thus, according to this view, no form of real "Hinayana" Buddhism survives today.

Tuesday, 24 November 2009

Hinayana Buddhism


Hīnayāna (हीनयान) is a Sanskrit and Pāli term literally meaning: "the low vehicle", "the inferior vehicle", or "the deficient vehicle".

The term appeared around the 1st or 2nd century CE. Its use in scholarly publications is controversial. There are differing views on the use and meaning of the term, both among scholars and within Buddhism.

The legitimacy of using the term Hinayana to refer to the early Buddhist schools is disputed while use of Hinayana to refer to the contemporary Theravada is seen as pejorative.. In the Chinese, Korean, Vietnamese and Japanese languages, the term means small vehicle (小 meaning "small", 乘 meaning "vehicle"), and in the Tibetan language (theg chung) the word means "small" or "lesser" vehicle.

The word Hīnayāna is formed of hīna(हीन): "low", "inferior", "deficient", "defective", and yāna (यान): "vehicle", where "vehicle" means "a way of going to enlightenment".

Hīnayāna has been used by both past and present Mahayanists as a name to refer variously to one or more doctrines, traditions, practitioners or thoughts that are generally concerned with the achievement of Nirvana as an Arahant or a Pratyeka-Buddha, as opposed to the achievement of liberation as a Samyaksambuddha, wherein the Samyaksambuddha (according to Mahayana lore) is deemed to operate from a basis of vowing to effect the spiritual liberation of all beings and creatures from the suffering of samsara (not just himself or a small number of others). Hīnayāna is sometimes said to be corresponding solely to the Early Buddhist Schools, and not to the current Theravada school, while sometimes it is held to be also cognate with the modern Theravada tradition. Many hold that the term was coined to be purposely pejorative, while others do not.


Scholar Isabelle Onians asserts that although "the Mahāyāna . . . very occasionally referred contemptuously to earlier Buddhism as the Hinayāna, the Inferior Way," "the preponderance of this name in the secondary literature is far out of proportion to occurrences in the Indian texts." She notes that the term Śrāvakayāna was "the more politically correct and much more usual" term used by Mahāyānists.

Hīnayāna as doctrine would (from a Mahayana perspective) include the Sutras taught by Buddha that admonish the practitioner to follow the Sravaka path or strive for Paccekabuddhahood. In such teachings there is no emphasis on pledging to emancipate the totality of sentient beings from the pain and bondage of samsara - the focus is more on practice for individual liberation. However, the Buddha did not teach in this manner according to the Pali Canon. In the Pali Canon the Buddha never admonishes his disciples to strive to become a Paccekabuddha, and 'sravaka' just translates as follower or disciple: any disciple of Buddha would be a savaka. There is thus no mention of a 'Savakapath' as 'savaka' refers to all disciples, not to a limited class of disciples.

Hīnayāna as a tradition in general would include those schools who solely follow the sutras of the Pali Canon or the Agamas (being, Pre-sectarian Buddhism and the Early Buddhist Schools). Some recent Mahayanist scholars have also used the name Nikaya Buddhism to refer to these schools. Some of these schools actively rejected the Mahayana sutras during the time of the rise of the Mahayana, around 2,000 years ago.

Hīnayāna as practitioner would be an individual of any school (including Mahayana) who practices to eliminate suffering according to basic Buddhist teachings; if successful, he is called an Arahant. (Similarly, a follower of a bodhisattva path in any school would be Mahayana in this sense.) As a follower of what Mahayana terms "Hinayana", he or she will not strive to become a Buddha, nor will he or she take the Mahayana Bodhisattva-vow of pledging to come back into samsara countless times in the future in order to liberate all other sentient beings from suffering. Also, the 'Pratyeka-Buddha' is regarded by Mahayana as being Hinayanist. Mahayana only considers the ideal of a Samyaksambuddha 'Great'; the other enlightened ideals are considered by Mahayana orthodoxy to be (depending on the translation) either 'inferior', 'degrading', 'base' or 'low'.


Within Buddhism the differing interpretations of Hīnayāna have consequences that are sometimes quite far-reaching. It is primarily the interpretation of Hīnayāna as a tradition that has led to the most concern, especially as many people have seen the term as a slur against Pre-sectarian Buddhism, Theravada and the other Early Buddhist schools (the Nikaya Buddhism–schools). These schools solely follow the sutras that are included in the Pali Canon, and which are aimed at helping to achieve the extinction of suffering, as attained by the Arahants.

Jonathan Silk has argued that the term "Hinayana" was used to refer to whomever one wanted to criticize on any given occasion, and did not refer to any definite grouping of Buddhists.

In the Vajrayana practice tradition of Buddhism the Hinayana is seen as one of the three major yanas (or 'vehicles') of Buddhism, alongside the Mahayana and Vajrayana. According to this view, there were three 'turnings of the wheel of dharma. In the first turning, Shakyamuni Buddha taught the dharma as the Four Noble Truths at Varanasi which led to the Hinayana schools, of which only the Theravada remain today (although they object to the term 'Hinayana'). In the second turning, the 'Perfection of Wisdom' sutras were taught at Vulture's Peak and led to the Mahayana schools. The teachings which constituted the third turning of the wheel of dharma were taught at Shravasti and expounded that all beings have Buddha Nature. This third turning is described as having led to the Vajrayana.

It appears that the distinction between vehicles and paths arises in early Mahayana sutras, such as the Lotus Sutra, where it is stated that there is one path - the path to Nirvana -, but there are different vehicles. The vehicles are described (by Mahayana) as representing the fruit of the two types of Buddha found in the Pali Canon, plus the path of the Arahants.

For instance, in Chapter three of the Lotus Sutra, there is a parable of a father promising three carts to lure sons out of a burning building, where the goat-cart represents the Sravaka-vehicle; the deer-cart, Pratyeka-Buddhahood; and the bullock-cart, Samyaksambuddha-hood. According to early Mahayana (as found in the Lotus sutra), it is the vehicles that are taught as a method for journeying on the path to enlightenment. It is here that we can see the basis for term being used to indicate differences of doctrine. The Lotus Sutra declares that the bullock-cart is "supremely restful", implying that the goat-cart and the deer-cart are inferior to the bullock-cart. This is where we begin to see the terminological origins for the term Hīnayāna: The Sravakayana and the Pratyekabuddhayana as vehicles inferior to the superior bullock-cart of the Mahayana.


The Dharmakshema Mahaparinirvana Sutra also speaks of the inferior nature of the Hinayana when compared to the higher level of the Mahayana. In that sutra the Buddha states:
"Noble son, there are also two groups of people within this great congregation: those who seek the Inferior Way (hīnayāna) and those who seek the Great Way (mahāyāna). In past days I turned the lesser Wheel of the Dharma for the Śrāvakas, but now here in Kuśinagara I turn the great Wheel of the Dharma for Bodhisattvas."

The term first appeared in the Mahayana Prajñāpāramitā literature. Possibly the earliest instance appears in the Perfection of Wisdom in 8,000 Lines (Aṣṭasāhasrikā Prajñāpāramitā Sūtra), believed by scholars to have been composed some time between the 1st century BCE and the 1st century CE. Chapter 11 ("Mara's Deeds") depicts a conversation between Buddha and the Bodhisattva Subhuti, where in Buddha admonishes those Bodhisattvas who disavow this sutra in favor of certain unnamed Buddhist sutras. In the following passage, the term hinayana is translated as "inferior vehicle" (emphasis added). "Subhuti, do these Bodhisattvas appear to be very intelligent who, having obtained and met with the irreversible, the great vehicle, and then again abandon this, turn away from this, and prefer an inferior vehicle [...] this is seen as being done to these Bodhisattvas by Mara."

Mahāyāna Buddhists sometimes refer to all forms of non-Mahāyāna Buddhism, past and present, including the Theravāda school, as members of the Hīnayāna grouping. This term, which literally means "the inferior vehicle", tends to relate to those Buddhists who were deemed by Mahayanists to have rather narrow aspirations: instead of vowing (as the Mahayanists ideally did) to strive for the liberation both of themselves and all other sentient beings from samsara, the "Hinayanists" were viewed as being excessively concerned with their own individual release into Nirvana. The term, "Hinayana", is now widely regarded as derogatory and inaccurate (at least in reference to the Theravada, but also to the other, already non-existent, schools).

In the Mahayana tradition, the label Hinayana is attributed to the Buddha himself (e.g. in the Lotus Sutra). As it is a polemical term and represents a specifically Mahayana point of view, other terms have been suggested to describe the Buddhist schools which chose not to adopted the Mahayana sutras. As noted above, in India Hinayana was not the predominant term used in Mahayana texts for early Buddhist schools, Sravakayana being much more commonly used (with the former used only rarely). Among the terms that have been used as substitutes for "Hīnayāna" are the following:


Śrāvakayāna Buddhism – The term most often historically used Mahāyāna texts to refer to early Buddhist schools. This term refers to the "śrāvakas," meaning disciples, followers, or hearers. They who followed the Buddha and sought solely to eliminate suffering, thus culminating in Arahantship. This term originates (like the term Hinayana) from within Mahāyāna Buddhism, and thus faces some of the same objections as "Hīnayāna", though it is less obviously derogatory. Śrāvakayāna can also refer to a tendency or intention found in an individual; this is, one might be a member of a Mahāyāna school, but be personally following a Śrāvakayāna path. Śrāvakayāna is also contrasted with the term "Bodhisattvayāna".

Early Buddhism - refers to the variations within Buddhism (both Pre-sectarian Buddhism as the Early Buddhist schools) that were current before the Mahayana movement emerged.

Early Buddhist schools – This term properly covers all the schools that existed before the emergence of the Mahāyāna. The arising of the Mahayana school of Buddhism (1st / 2nd century CE) went together with the adoption of new (previously not-existing) sutras, and introduced new (or emphasized old but not very central) philosophies such as the Bodhisattva and having the intention of liberating all sentient beings. Since this constituted a serious break with the previous traditions and customs that the earlier schools had in common, the Mahayana is seen as a 'reformist' or revolutionary movement, and not included in any lists of the early schools. Thus, there is a large correlation between the earlier schools and the label 'Hinayana'. Also the Mahayana itself never groups itself with the previously existing schools. Some of the later 'early schools' might have arisen (meaning: split off) from another, older, early school, and might have come into existence at about the same time as the Mahayana. However, these schools kept to the larger framework and attitude of the earlier schools.

Eighteen Schools (or Twenty Schools) – This term is historically oriented, based on the lists of the various Early Buddhist schools. However, the list itself is numerically inexact since the exact number and the names of the schools differ between the various lists. These were the schools that the emerging Mahayana-movement was familiar with because they were existing at that time. Subsequently, these eighteen schools split up further into a larger number, and the Hinayana label could have also been applied to those later split-offs. Also, the Mahayana writer Bhavya (Bhavaviveka) says in the Tarkajvala that Mahayana is oncluded in the eighteen schools.

Southern Buddhism – This frequently used geographical designation is appropriately applied to the Theravāda, whose centers in Sri Lanka and Southeast Asia are located south of the centers of Mahayana (China, Tibet, Japan). In its early period, however, there was significant overlap between the geographical regions of Mahayana and the early schools.

Pāli Buddhism – This term only applies to the Theravāda, whose scriptures (the Pāli canon) are in the Pāli language. The other "Hīnayāna" schools wrote either in Sanskrit, in other Prakrits (notably Gāndhārī) or in Buddhist Hybrid Sanskrit, a mixed language with both Sanskrit and Prakrit elements.

Nikāya Buddhism – This recently invented term was intended to cover the same ground as Hīnayāna, referring to the nikāyas or "schools" into which Buddhism was split by the beginning of the Common Era. It could also be interpreted as "Buddhism as taught in the Nikāyas", the five primary divisions of the Tipiṭaka, although this second usage of the term is only used among the Theravāda—other schools used the term Āgamas— so if used in the latter sense "Nikaya Buddhism" would be a misnomer when applied to non-Theravāda early schools such as the Sarvastivada and Sammitiya.

Theravāda – This term properly refers to only one school among many non-Mahāyāna schools that once existed, many of which espoused philosophical notions contrary to those of the Theravādins. It would be altogether inaccurate to refer to such Buddhists as the Sarvāstivādins as Theravādins. Some scholars, such as Dr. Walpola Rahula, have pointed out that there was small contact between early Mahāyānists and Theravādins, and have suggested that the term "Hīnayāna" was never intended to include the Theravāda. Judging by the content of Mahāyāna polemic, it seems certain that other sects of northern India were the primary targets of the "Hīnayāna" critique.

Conservative Buddhism

Mainstream Buddhism: this term might be considered derogatory by Mahayanists, as it seems to suggest they are fringe (when in fact they are the majority)

Sectarian Buddhism

Non-Mahayana Buddhism

Mahakala

Mahakala is a Dharmapala ("protector of dharma") in Vajrayana Buddhism (Tibetan Buddhism and Japanese Shingon Buddhism).

In Japanese Buddhism, Mahakala (大黒天, Daikokuten), belongs to the fourth hierarchy of deities (tenbu).

In Hinduism, Mahakala refers to Shiva the saguna (form) of Para Brahman.

Name

Mahākāla is a Sanskrit bahuvrihi of mahā (महत्; "great") and kāla (कल; "Black"). The literal Tibetan translation is "Nagpo Chenpo" (Wylie: gnag po chen po) though, when referring to this deity, Tibetans usually use the word "Gonpo" (mgon po) [the translation of the Sanskrit word Nāth meaning "lord" or "protector"] instead.

Mahakala (a form of Lord Shiva), as in Tantras, is the almighty that runs the universe with his consort, Kali. According to Kali Tantra, He is the one who is believed to control the Kala or time. He at last swallows the whole creation in the Universe and himself ultimately gets devourest in Kali.

Description

Mahakala is relied upon in all schools of Tibetan Buddhism. However, he is depicted in a number of variations, each with distinctly different qualities and aspects. He is also regarded as the emanation of different beings in different cases, namely Avalokiteshvara (Tib: Chenrezig) or Chakrasamvara (Tib: Korlo Demchog, Wylie: ’khor-lo bde-mchog).

Mahakala is typically black in color. Just as all colors are absorbed and dissolved into black, all names and forms are said to melt into those of Mahakala, symbolizing his all-embracing, comprehensive nature. Black can also represent the total absence of color, and again in this case it signifies the nature of Mahakala as ultimate or absolute reality. This principle is known in Sanskrit as "nirguna", beyond all quality and form, and it is typified by both interpretations.

Mahakala is almost always depicted with a crown of five skulls, which represent the transmutation of the five kleshas (negative afflictions) into the five wisdoms.

The most notable variation in Mahakala's manifestations and depictions is in the number of arms, but other details can vary as well. For instance, in some cases there are Mahakalas in white, with multiple heads, without genitals, standing on varying numbers of various things, holding various implements, with alternative adornments, and so on.

Six Arms Mahakala
A Six-Armed Mahakala (Skt: Shad-bhuja Mahakala, Wylie: mGon po phyag drug pa) called Nyingshuk is favored by the Gelug order of Tibetan Buddhism, and in this manifestation is considered to be a fierce and powerful emanation of Avalokiteśvara, the bodhisattva of compassion.

He is adorned with the following symbolic attributes:

The Six Arms signify the successful completion of the six perfections (shad-paramita), which are practiced and brought to perfection by bodhisattvas during the course of their training. Have various implements in each hand and 5 Skull Crown on his head, Nyingshuk came from Khyungpo Naljor, the founder of the Shangpa Kagyu, and spread to all the lineages--Sakya, Nyingma, and Geluk, as well as various Kagyu lineages. There are also Terma lineages of various forms of Six Armed Mahakala. Nyinghsuk, though derived from the Shangpa, is not the major Shangpa one--it's in a dancing posture, rather than standing straight up, and is a very advanced Mahakala practice.

There is also a White Six-Armed Mahakala (Skt: Shad-bhuja Sita Mahakala; Tib. Wylie: mGon po yid bzhin nor bu) popular among Mongolian Gelugpas. In this case, he is a "wealth deity", specifically supporting the comfort and economic well-being of tantric practitioners. As such, his iconography differs in form and symbolism, with his skull bowl containing various jewels rather than the typical mortal remains of his victims, and a crown of jewels instead of skulls. The following description is found in his sadhana: "His body is white. His face is wrathful and he has three eyes. He has six arms. His main right hand holds a wish-fulfilling jewel (cintamani) mounted on a jewel-tipped handle, in front of his chest."

Four-Armed Mahakalas
Various Four-armed Mahakalas (Skt. Chatur-bhuja Mahakala, Tib. Wylie: mGon po phyag bzhi pa) are the primary protectors of the Karma Kagyu and Drikung Kagyu schools of Tibetan Buddhism. A four-armed Mahakala is also found in the Nyingma school, although the primary protector of the Great Perfection (Skt: Mahasandhi, Tib. Dzogchen) teachings which are the pinnacle of the Nyingma system is Ekajati.

The four arms of this manifestation of Mahakala perform one of the following four positive karmas or actions, which are said to be his specific boon to his worshippers:

Pacify sickness, hindrances, and troubles.
Increase life, good qualities and wisdom. Attract whatever Dharma practitioners need and bring people to the Dharma. Destroy confusion, doubt, and ignorance.


Two-Armed Mahakalas
The two-armed Mahakala called Bernakchen (Black Coat) is a protector of the Karma Kagyu school, although he derives from Nyingma terma and was adopted by the Karma Kagyu during the time of 2nd Karmapa, Karma Pakshi. He is often depicted with his consort Rangjung Gyalmo. (He is often thought to be the primary protector, but he is actually the main protector of the Karmapas specifically. Mahakala Chakshipa, a four-armed mahakala, is technically the primary protector. Chakdrupa, a six-armed mahakala, is also common in the Kagyu.)
Panjaranatha Mahakala, 'Lord of Charms" or "Lord of the Pavilion", an emanation of Manjushri is a protector of the Sakya order.

Mahakala in Japan

Mahākāla (known as Daikokuten 大黑天) enjoys an exalted position as a household deity in Japan, as he is one of the Seven Lucky Gods in Japanese folklore. Mahākāla's association with wealth and prosperity gave rise to a strange custom known as Fuku-nusubi.

Daikokuten 大黑天
This custom started with the belief that one who stole divine figures (gods and goddesses) was assured of good fortune, if not caught in the act of stealing. In the course of time stealing of divine images became so common a practice in Japan that the Toshi-no-ichi or the ‘year-end-market’ held in the Asakusa Kannon temple became the main venue of the sale and disposal of such images by the fortune-seekers. Many small stalls were opened where articles including images of Mahakala were sold on the eve of New Year celebrations.

The Japanese also use the symbol of Mahākāla as a monogram. The traditional pilgrims climbing the holy Mount Ontake wear tenugui on white Japanese scarves with the Sanskrit seed syllable of Mahākāla.

In Japan, this deity is variously considered to be the god of wealth, or of the household, particularly the kitchen. He is recognised by his wide face, smile, and a flat black hat, in stark contrast to the fierce imagery portrayed in Tibetan Buddhist art. He is often portrayed holding a golden mallet, otherwise known as a magic money mallet, and is seen seated on bales of rice, with mice nearby (mice signify plentiful food).



Saturday, 21 November 2009

Lek Lai

The words Lek Laï may be translated "Fluid Metal", an allusion to the ability of certain Lek Laï to assume the liquid state. In many tales, one is assured that Lek Laï is not a simple mineral but a kind of metal-animal , capable of "swimming across mountains". One of the foremost powers of Lek Laï is to render its wearer invulnerable, and to prevent any fire arms from going off anywhere near him.

It can just as easily be used as a weapon of attack, at once reverting to the liquid state, flowing toward the victim, invading his body by the nostrils and ears, poisoning his blood and immediately returning to its guardian in its usual state. The consequences of putting Lek Laï into action varying so greatly from one person to another, I insist that clients coming to this site use their intuition and discernment in their resolve to purchaseLek Laï and especially not to employ it as a substitute for medical treatment or putting it to work as a bullet proof vest. Lek Laï is a gift of Nature; one cannot change it, one cannot improve it in some artificial way. Healers report that it lends its power to theirs, thus increasing their efficacy, as well as lending greater strengths to their medicines. One should keep in mind that each kind of Lek Laï has its own special powers and one should NEVER disrespect and put these powers to the test, either bringing about its disappearance or creating a serious "accident" (for example, no way will Lek Laï do its work if its wearer is dumb enough to be shot voluntary). It is urgent to appreciate that a very, very special substance is being discussed here, that it is known to be lived in by a "spirit", capable of making its own choices and to do damage if not shown respect.

The most common types of Lek Laï should be "fed" at least once a week by putting them in contact with honey, preferably in moonlight. The rest of the time they should be kept either in a reliquary worn about the neck or in a wax capsule. If one doesn't bother to take proper care of one's Lek Laï, it will vanish unexpectedly, no matter what obstacles one attempts to put of to thwart its escape. (For instance, forget about closing it up in a strong lock box - it's useless.)

Nowadays there still exist rare masters capable of going about the harvesting of lek lai, among them the Venerable LP Watchara Ekawano (only disciple of the Very Venerable Ajarn Sarmlit) of the Wat Thamfad temple is the most renowned. He is also the only master in this world capable of insertingLek Laï bits under the skin of his disciples' arms for their protection! This venerable is also known for his practice of an unusual sort of exorcism and also his "Blessing of the long wax".

The following information has been translated by a text of the very venerable Acharn Boon, itself, a translation of a fragmentary ancient text. The passages do not always follow a logical sequence and I have done my best to make the text understandable all the while staying faithful to the original - nonetheless I must excuse myself in advance for any error arising due to my ignorance. These writings are not available anywhere else in French and I thank you in advance for not copying and/or pasting them except for private use. It is evident that the prayer texts recorded in these writings are for informational purposes on and IN NO CASE are they to be taken up and used by a person not qualified to undertake the harvesting of Lek Laï himself!

Acharn Boon Distinguishes the Two Major Lek Lai Families:

(1) Using for ingredients the minerals "Plaï Dhum", "Khamin Kaew" and "Mae Perng" (note: these are ancient Thai names for unidentified minerals ), some forest monks can put at work their transcendent powers during special ceremony to purify and commingling these mineral bases, making them become extremely hard, then changing them into a kind of Lek Laï green in color, which will be indestructible, even by the master who brought them forth! (Note: this strongly brings to mind and ancient version describing the technique of making Mekkapat)

2) The ancient Lek Lai, "Kod Lek Lai", which one finds sometimes hanging from cliffs and which those who go deep into the jungle may find and bring back. If the person who finds has much merit and pure heart, he will be able to cut the lek lai from the cliff with an ordinary knife (note: Acharn Boon seems to be speaking here of a plant or at least some sort of organic substance, not mineral). This sort of Lek Lai can change color from black to dark green if one humbly so requests of it, and it will be able to carry and will always protect the one who is carrying it. WARNING: in no case ought the powers of Lek Lai to be put to the test!


Like to know more about Vajrayana, Mahayana and Hinayana Buddhism? Just click the word and the link will bring you to the topic. Thank you.

Namo Buddhaya
Namo Dhramaya
Namo Sanghaya

Friday, 20 November 2009

Guan Yin is God?


During this week I have been following the spectacle of violence in the Middle East as Israelis and Palestinians, Jews and Muslims, battle for control of their sacred sites. They hate each other for many reasons, and I am not even going to attempt to say who is in the right or who has been more grievously wronged. But it has struck me that one of the things that drive them into a frenzy of hatred is their differing ideas about who God is and what God expects from us. So this sparked the following reflections that I would like to share with you today.

Who is God? What is He like? And what does He want from us? These are the questions that people in our culture often wonder about. These are the questions that strike at the heart of our hopes and our fears. I, at least, grew up wondering about these questions, and now that I have embraced the Buddha, the Dharma and the Sangha, I have found a very different perspective from those I had growing up.

Who is God? Those who grew up in a Judeo-Christian or Islamic environment understand that this is a question about the Creator, the one who brought all of this into existence and who, to one extent or another, directs our lives in fulfillment of His divine plan. I say “He” deliberately by the way, because our culture is still very patriarchal and of course masculinity is considered the privileged, powerful, normative and authoritative sex and these are the qualities that Western theology attributes to God. God, in Judeo-Christian and Islamic cultures is the powerful creator and ruler of the universe, the father of us all. He is the dignified and stern gentleman with the gray beard of wisdom and the spotless toga of the Roman emperors as portrayed on the Sistine Chapel. Now, I will point out here that this is not the God of Thomas Aquinas, Moses Maimonides, or Averrhoes, the greatest theologians of Christianity, Judaeism, and Islam respectively. But it is the image that most people have because it is the image they grew up with since childhood and the one that is reinforced by the arts, TV and the movies. Isn’t this the God whose deep voice bellows at Charleton Heston in the Ten Commandments and whose fiery fingers inscribed the laws of Western civilization in stone?


Now, again, I am not concerned with what the Bible or the theologians actually teach. What I am concerned about here is the God that most people seem to believe in and the God that I grew up believing. This God was a person like my father or grandfather. But unlike my own father, God seemed to be much more stern and aloof. God demanded and expected perfection and the best behavior at all times -- no excuses. He was always ready to forgive, but only providing we were very sorry and would agree to play by the rules and accept the deal that He offered for our salvation. No questions asked and no reading the fine print! To question or have doubts is to show a lack of respect and acceptance of that deal. So this was a God who demanded perfection knowing we could not live up to it, and who expected our unthinking obedience and belief in His religion if we were to be saved. On top of that, this was a God who would only save those who were fortunate enough to be able to believe in the religion that He revealed. Consequently, I spent a good part of my life trying to figure out exactly what God wanted me to believe so that I could get on His good side.

But this image of God is one that I have long since abandoned. It took me a little longer to grow out of this Hollywood and Sunday School image of God, but eventually this God joined Santa Claus and the Easter Bunny and other childhood ideas and fantasies. In the meantime, I had embraced the Buddha Dharma -- the teachings of Shakyamuni Buddha who had awakened from delusion to the ultimate truth about our lives.

What does Buddhism tell us about God then? What did it tell me about God? Did becoming a Buddhist leave me in a universe without a God? In a way, yes, but in another way not at all. I say yes, because if God is the Creator, then there can not be a God in Buddhism because there is no such thing as a one-time creation or a final apocalyptic end. The universe is an open-ended and interdependent process, and so are our lives. The idea that there are definitive beginnings and endings or absolute boundaries between things or beings is viewed by Buddhism as part of the delusion that reinforces our selfishness and sense of alienation from all that exists. So we can not talk of a supreme creator in Buddhism because there is no creation -- there is only reality just as it is, beyond words or concepts. This reality we must see for ourselves and deal with directly and not through a fog of creation myths or metaphysical speculations.


So is this reality an impersonal absolute? Is it a mystic void? Or perhaps it is like the Force in Star Wars? But these are also speculations and cold abstractions. None of them can describe the living reality which Buddhism helps us to awaken to. I think, however, that the best way of putting it is that while Buddhism does not view the ultimate reality as a person, it nevertheless views it as very personal. In other words, the ultimate reality is not a cosmic grandfather with a flowing beard, a toga and the proper genitalia, but is something that defies any category while still being the source of loving-kindness, compassion, joy and the peace that surpasses understanding. One who awakens to this reality (which is what the word Buddha means: “Awakened One”) awakens to that which is the pure, blissful, eternal and true nature of all life.

This reality becomes known, or makes itself known, through the lives and teachings of the buddhas and bodhisattvas. In other words, those who awaken to this reality realize that they are this reality and they are the ones who embody this reality in a way that allows others to awaken to it. Ultimate reality may be the source of compassion and wisdom, but it only becomes actual compassion and wisdom in the lives of those who awaken to it. Buddhas are the ones who are fully enlightened to this and they invite us to come and learn from them. The bodhisattvas, on the other hand, are the more active aspect of this awakening. Motivated by compassion, the bodhisattvas remain involved in the world over innumerable lifetimes to help lead people to the buddhas and to their own buddhahood.

One of these you have all seen many times -- Kuan Yin Bodhisattva, whose name means Regarder of the Cries of the World. She is the graceful figure I am sure many of you have seen decorating some restaurants or being sold in tourist shops in Chinatown. She is the one who is dressed in simple robes and is either holding a vase or sometimes a child. She almost seems to be the Asian equivalent of the Virgin Mary and in some ways she is. But she is actually more than that. In the 25th chapter of the Lotus Sutra, she is shown to be one of the most exalted of all the bodhisattvas, whose compassion reaches throughout the universe and whose assists all those who call on her name. The 25th chapter also tells us that she is not really a “she” at all, or a “he” either. Kuan Yin is formless but able to take on any form that will best help others. Of the 33 forms that chapter 25 lists, one of those is Isvara, the Indian name for the personal God who is the creator and savior of humankind. The Lotus Sutra is actually saying that God is our perception of Kuan Yin Bodhisattva, the Regarder of the Cries of the World.


Now let’s be sure we understand what the sutra is really trying to tell us. It is not saying that God is actually a Chinese goddess or a Buddhist bodhisattva. It is saying that our image or concept of God rests upon a deeper reality, and that deeper reality is compassion and wisdom which is formless but which can take on any form to inspire and assist us. In order to teach us this, the sutra describes Kuan Yin Bodhisattva who personifies the true nature of reality and embodies the compassion which springs from it. This universal and compassionate activity is perceived as the presence of God. In other words, according to Buddhism, what we call the presence of God is actually the universally compassionate activity of the true nature of reality.

The most important thing about the chapter on Kuan Yin Bodhisattva in the Lotus Sutra is that when the other bodhisattvas try to give her offerings she refuses. When she does finally accept, after the Buddha asks her to, she splits the offering between Shakyamuni Buddha and the stupa of Many Treasures Tathagata. This is important because it unequivocally shows that the bodhisattvas, those who embody the compassion of the ultimate reality, do not want us to worship them. The point of their compassion is not to win our praise, but to direct us to the source of compassion and wisdom represented by the Eternal Shakyamuni Buddha and the stupa of Many Treasures Tathagata.

So who is God? What is He like? And what does He want? According to my understanding of the Lotus Sutra, God is one way of perceiving the compassionate activity that flows out of the ultimate reality which transcends our images and concepts. This ultimate reality is not a person, but is the very personal source of compassion and wisdom. The whole purpose of our lives is to discover this ultimate reality as the true nature of our lives so that we can join the buddhas and bodhisattvas in embodying its wisdom and compassion for others.

Copyright by Ryuei Michael McCormick. 2000, 2002.

Dedication


Due to this merits,
May I soon,
Attain the enlightened state of Guru Buddha,
That I may be able to librate all sentient beings from their suffering.

May the precious bodhi mind, Not yet been born in me, will arise and grow.
May the birth have no decline, and will increase forever more.

Namu Myo Ho Renge Kyo
Namo Buddhaya
Namo Dharmaya
Namo Sanghaya