ME06

Origins of Mahāyāna and the Earliest Mahāyāna Sūtras

ME06  28-03-2011      (2:00 to 3:00)

(Class Notes Only)

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The earliest views of Mahāyāna Buddhism in the West assumed that it existed as a separate school in competition with the called "Hīnayāna" schools. Due to the veneration of Buddha and bodhisattvas, the schools are often divided into the three Yānas (Vehicles). These three are; the Hīnayāna, Mahāyāna and Tantrayāna. The Mahāyāna appears to have developed between the 1st Century BC, Master Nāgarjuna developed the Mahāyāna philosophy of Śūnyatāvāda (emptiness) and proved that everything is 'Void' (not only the self) in a small text called Madhyamika-karika.

Based firmly on the Hīnayāna and Mahāyāna tradition, the actual philosophy differs only slightly from the Mahāyāna, but the practices can be quite different. In the 8th century, the Mahāyāna and Tantrayāna (or Vajrayāna) traditions of North Indian Buddhism, were introduced into Tibet. Vaipūlya Sūtras devoted to all Tathāgatas, the most widely used this Bhadra-kalpika Sutra, available in various languages (Chinese, Tibetan, Mongolian, etc.) in variants which differ very slightly as to the number of Tathāgatas enumerated. The Tibetan tradition can also be found in the Hīmalayan range of Ladakh (Northwest India), Sikkhim (Northeast India) and Nepal, and in Mongolia (which is virtually identical to the Tibetan tradition).

Earlier stage forms of Mahāyāna such as the doctrines of Prajñāpāramitā, Yogācāra and Buddha Nature. A passage there is often quoted in later Yogācāra texts as a true definition of emptiness. The development of the Vijñānavāda with the Sandhinirmochana Sutra. In the next few centuries this was followed by the very important Lankavatara sutra in the early 4th century, and the Abhisamayalankara (a Prajñāpāramitā commentary) and Avatamsaka sutras later in the century.

The Second Council took place approximately one hundred years after the Buddha's passing away, the Council was held at Vālūkārāma monastery, near the city of Veśālī to discuss some Vinaya rules, and lasted eight months. No controversy about the Dharma was reported, but some monks insisted on modifying some monk’s rules, and the orthodox monks said that nothing should be changed. Finally, a group of monks left the Council and formed the Mahāsanghīka (the Great Community). The Mahāsanghīka should not to be confused with original of Mahāyāna. The original Mahāyāna sutra large versions proved to be unwieldy they were later summarized into shorter versions, produced from 300 to 500 A.D.

Mahāyāna teaches that the practitioner will finally realize the attainment of Buddhahood.

Six perfections (pāramitā) are traditionally required for bodhisattvas:
     1. dāna-pāramitā: the perfection of giving
     2. śīla-pāramitā: the perfection on behavior and discipline
     3. kṣānti-pāramitā: the perfection of forbearance
     4. vīrya-pāramitā: the perfection of vigor and diligence
     5. dhyāna-pāramitā: the perfection of meditation
     6. prajñā-pāramitā: the perfection of transcendent wisdom
A group of ten qualities developed over many life-times by a Bodhisatta, which appear as a group in the Pāli Canon only in the Jātaka "Birth Stories": dāna(generosity), sīla(virtue), nekkhamma(renunciation), pañña(discernment), vīriya(persistence), khanti(patience), saccā (truthfulness), adhitthāna (determination), mettā (good will), and upekkhā (equanimity).

Combines with this supernormal generosity of a Bodhisattva, is his virtuous conduct (sīla). A Bodhisatta meditates on these three characteristics, but not to such an extent as to attain Arahantship, for to do this would be deviating from his goal. The Eightfold Noble Path, which is divided into the three groups of Sīla (morality), Samadhi (Concentration) and Pañña. Sīla is the basic for Samadhi, control of the mind leading to one pointed-nests. It is only when Samādi is good that one can develop Pañña. Therefore, Sila and Samadhi are the pre-requisites for Pañña.

Nekkhamma is followed by pañña (wisdom). It is the right understanding of the nature of the world in the light of impermanent nature (anicca), sorrowfulness (dukkha) and soullessness (anatta), through the practice of Vipassana, i.e. insight meditation. The meditator must first complete the Four Rupa-jhanas before undertaking the Arupa-jhanas. They are:
     1. Akasanañcayatana (Infinity of Space),
     2. Viññanañcayatana (Infinity of Consciousness),
     3. Akiñcaññayatana (Nothingness of Space),
     4. Nevasaññanasaññayatana (Neither perception nor non-perception).
Khandavibanga can be seen from such statements as:“Your reverences, just as a space that is enclosed by stakes and creepers and grass and clay is known as a dwelling, so a space that is enclosed by bones and sinews and flesh and skin is known as a material shape, feeling, perception, mental formations, consciousness. Thus there is said the coming together of these five groups of grasping.”

“Phenapidupanam rūpam, vedanā pubbubūpama; Maricikupama sañña, sankhāra kadalūpama; Māyȕpamañca viññānam, desitadiccabandhunā; Yathā yathā nijjhayati, yoniso uparikkhati; Rittakam tucchakam hoti yo nam, passati yonisoti.” “Like to a ball of foam this body is: Like to a bubble blown the feeling are: Like to a mirage unsubstantial: Perception; pithless as a plantain trunk: The Activities, a plankton, consciousness. Thus declared the Kinsman of the Sun: However, one both contemplates: And thoroughly investigates its form: To him, so seeming, empty, void it is.” “atita bhavanga ‘past bhavanga’, bhavanga calana ‘vibrating bhavanga’, bhavangupaccheda ‘arrest-bhavanga’.”

By Ashin Indaka (Kyone Pyaw)