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- The origins of Mahayana
- Introduction
- The Mahayana is believed to have started in the second century. This term Mahayana this refers to great vehicle. The origin of the movement appears to have mainly started as an authorized movement centered in the local cult. However, various scholars have tried to argue the origin of Mahayana some proposing that it must have come into existence in the older mahasanyika school. Some scholars also argue that t it came into existence as result of major schism. In addition some of the scholars also argue that Mahayana seems to a set of ideas developed by a group of monks within the sagha. Various researches indicate that the due to the centrality of the vinaya rules then there was nothing to prevent the monks who had different view of the doctrine from forming their own monastic community.
- One of the earliest texts that can be associated to Mahayana is the Chinese translation of the perfection of wisdom in 8000, lines by lokaksema in the second century. The major doctrine found in this text is the ideal of the bodhisattva and the doctrine of emptiness (Baruah, 2000). The idea of bodhisattva is known as the earliest Buddhism. This concept gain popularity in the earliest Buddhism with the highest goal being the attainment of the ribbana and becoming arhat. In this case the arhat refers to the people who struggle to attain nibbana. From the Mahayana doctrine the bodhisattvas are able to transfers their suffering and affliction of others. In addition it may also be used to indicate someone who is progressing towards the state of awakening.
- Mahayana is usually considered superior in three major way which include motivation, goal and the level of understanding. First the Mahayana is considered motivated due to the fact that they are inspired by great compassion, which entails all the sentient being. Studies also indicate that the Mahayana is much more superior to the arhat since it takes more perfection of qualities. In addition, it is also assumed that the Mahayana has the teaching and practices for the lay people as well as the monks. In terms of the qualities attained the Mahayana has six or ten perfections, which include generosity, ethics, patience and effort among others. Moreover in terms of understanding the Mahayana is characterized with full comprehension of emptiness. Most importantly the length of training includes the minimum of three countless eon of manifestation of the mind awakening.
- According to the Mahayana teaching the perfection of the generosity mainly involves overcoming selfishness and attachment to the various material things (Powers, 2007). One of the most important points to note is the fact that the people who have perfected this quality are willing to donate their parts of the body to the people in need. In relation to the perfection of ethics the Mahayana must first disciple themselves to avoid the physical expression of afflicted thought. This therefore implies that the people who have perfected this quality avoid negative actions and engages in ethical behavior. In addition the perfection of patient entails the developing the right attitude. This therefore implies that the people who have perfected this quality are usually able to eliminate their anger. Another important point to note about Mahayana is the perfection of effort. This quality in turn helps to ensure that one is able to follow continued enthusiasm the path of Mahayana.
- Moreover, according to the Mahayana teachings one is also supposed to have the perfection of concentration. This implies that one needs to ensure that he or she has no attachment to material things and instead they have cultivating and a calm mind. One also needs to have the perfection of wisdom. In relation to this one is supposed to see things as they are and freed from force conceptuality. In addition, according to the bodhisattva teaching it is important for an individual to follow the ten-bodhisattva level. Each stage in the bodhisattva represents advisement in one training level. The first level in the training is the very joyous level. This level is attained with the first direct perception of emptiness.
- The Mahayana is believed to have been the offspring or a descendant of the Mahasanghika which was amongst the older founders of the Buddhist community. The Mahayana had different levels of ideas about consciousness (Singh, 2008). There are two levels introduced in relation to the origin of Mahayana. The first level entails the defiled mind in other words the Klishta-manas. This level is known to be defiled with delusion and I-ness. On contrary, the other level is known as the alaya-vijnana which means the store consciousness. This level is known to contain all defilement seeds sown by active consciousness. The Mahayana believed that their defilement and illusion would melt away only after following the bodhisattva path whereby the resulting factor is attaining knowledge and charity. The Mahayana worshiped bodhisattva and Buddha which took the form of shrines and images. The Buddha which was much older relied on meritorious and stupa veneration although not much essential. The Mahayana considered devotion to the bodhisattva and Buddha as of great importance (Powers, 2007). A gradual shift occurred from in symbol veneration in regard to Buddha sakyamuni which saw many bodhisattvas and buddhas worship images. The worship explained in this shift can be implicated in the fact that sculptures are found in various sites where buddhas worship. In addition, laity links can be seen in the donative inscriptions, the development of space which belongs to the public worship in the monastery and the conceptualization of important monks by the votive stupas in the worship area which belongs to the public (Powers, 2007).
- The Mahayana and Therevada are the core developers of Buddhism. Traits of Mahayan are seen to evolve from the oldest traces of Buddhism. The Mahayana had both negative and positive implication towards feminism and women. To some extend the Mahayana portrayed women as dangerous, elusive, sensual, mysterious, mentally and physically weak. On contrary, on other cases, the Mahayana portrayed as maternal, compassionate, gentle, creative, and wise (Singh, 2008). In addition, the Mahayana would see the sexuality of women to some extend as threatening the spiritual aspirations since on different cases some of the women stories have been seen as tempting and destructive. The women are seen to leave homes for the sake becoming nuns. The Mahayana only stressed on enlightening of all human beings s compared to the Theravada who stressed in enlightening for individuals (Powers, 2007). However, the gradual transition of the Mahayana was hardly noticed by people (Cole, 2005). The Mahayana has spiritual doctrine, the Trikaya which consists of three bodies including the nirmanakaya, sambogakaya and the dharmakaya. The bikkhuni sangha has some evidence left behind which relate to the nuns who practiced during the Mahayana period. The Trikaya reveals to the nature of human beings as associated to dharmakaya. The sambogakaya is also known as the enlightenment bliss while the nirmanakaya is well understood as embodiment of human form as per the reference of dharmakaya. Generally, all these rely on the understanding of the spiritual doctrine which is Trikaya.
- Conclusion
- The origin of Mahayana has been connected to many schools whereby some suggested that the Mahayana is the descendants of Mahasanghika which was a section of the Buddhist and went extinct. However, other scholars believe that the Mahayana is associated with the Theravada which is the earliest founders of the Buddhist community. Nevertheless, all the suggestions from the scholars have similarities in that the Mahayana is ancient group of the Buddhist community and they uphold some characteristics of Buddhist religion. The Mahayana worshiped bodhisattva and Buddha which took the form of shrines and images. A gradual shift occurred from in symbol veneration in regard to Buddha sakyamuni which saw many bodhisattvas and Buddha worship images. The worship explained in this shift can be implicated in the fact that sculptures are found in various sites where Buddha worship.
- Reference
- Baruah, B. (2000). Buddhist sects and sectarianism. New Delhi: Sarup & Sons.
- Cole, A. (2005). Text as father: Paternal seductions in early Mahāyāna Buddhist literature. Berkeley (Calif.: University of California press.
- Powers, J. (2007). Introduction to Tibetan Buddhism. Ithaca, N.Y: Snow Lion Publications.
- Singh, U. (2008). A history of ancient and early medieval India: From the Stone Age to the 12th century. New Delhi: Pearson Education.
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