The Mahayana Transformation.

‘Collectively, the schools of early Buddhism are often historically referred to as ‘Hinayana’ so as to distinguish them from the emergence of the Mahayana. Whereas the Mahayana becomes historically recognisable around the 1st century CE in India, the Hinayana schools are seen to decline around four centuries later – in the 5th century CE. This demonstrates that both types of Buddhism coexisted for hundreds of years (inIndia) and there are records of monasteries containing monks who adhered to either tradition – living and practicing side by side. The emergence of the Mahayana created the conditions for earlier Buddhism to be viewed as ‘narrow’ and in some way ‘incomplete’. As the Mahayana interpretation represents a substantial expansion and elaboration of the teachings contained within earlier Buddhism, this sets the agenda for the historical interpretation of history with regard to what may be described as the ‘perceived’ developmental history of Buddhism as a distinct academic entity.’

Tantra: Enlightenment Through The Ordinary.

‘Tantra (तन्त्र) is a Sanskrit term that translates literally as ‘weave’ – but more specifically refers to the ‘weft’ of a loom, or the horizontal threads that are ‘weaved’ through the lengthwise warp threads. Indeed, the Sanskrit term ‘tantravaya’ refers to a ‘weaver’. The term ‘tantra’ can also be used to refer the ‘thread’ that is actually ‘weaved’, and is related to the Sanskrit term ‘tanti’ (तन्ति) which translates as a ‘cord’ traditionally used to tether calves. Furthermore, the verbal root ‘tan’ is defined as to ‘stretch’. This description of a practical handicraft has become adapted to describe a specific practice that links the practitioner to his teacher, to the Buddha, and to the goal of enlightenment. There is a common ‘thread’ that weaves its way through time and space, and which also links the practitioner as existing in the deluded sphere, to that of the unconditioned enlightened sphere.’

Sunyata: The Beautiful Emptiness.

‘To understand this developmental process, an assessment of ‘emptiness’ (sunyata) must be undertaken. It is clear that in early Buddhism emptiness refers to the lack of the presence of greed, hatred and delusion, as well the abandonment of the notion of a permanent self. It is an emptiness that marks the absence of delusion. Delusion is no longer present in the mind or perceived in the environment (in relation to the mind). The mind does not create the conditions that lead to the desire of external entities or attachment to those entities. It is true that no further karma is produced but that the karma relating to the world and the physical body continues until it is fully burnt off (at the point of death), and there is no more re-birth. The nirvanic state has present within it certain powers of the mind, and perfected knowledge. This concept of nirvana exists as an escape from the physical world of samsara. It is viewed very much as an antidote to the suffering experienced within ordinary life.’

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