Mahayana or Hinayana?
In Theravada Buddhism some hold the belief that Mahayana Buddhism is mixed with Hinduism, that it isn’t the pure teaching of Buddha. Can you please explain?
When the Buddha delivered his teachings, he did so sequentially and tailored them to the inclinations and interests of sentient beings, resulting in both Sutric and Tantric teachings. Because of this, the teachings were limitless and profound.
Regarding the question you raised, there has been some debate around it. However, if we take a closer look, what defines a Buddhist or non-Buddhist lies in the view of dependent origination. That is, a Buddhist is one who believes in the view of dependent origination—that all phenomena, whether inner mind or outer objects, lack intrinsic existence. All phenomena are absent of inherent existence because they arise through dependent origination.
Due to dependent origination, there are and will be various causes and conditions, and things may possess both good and bad qualities. Thus, possibilities exist for the three times, past and future lives, karma, and causality, with dependent origination as their fundamental basis. And since all things exist through dependent origination, the nature of everything is emptiness.
As mentioned in the text, “Something that is not dependently arisen, such a thing does not exist. Therefore a non-empty thing does not exist.” So this has been established. This is the view.
Among all the religions in the world, most theist doctrines would not accept the view of dependent origination. Those who grasp things at an intrinsic nature or believe that things do not exist through dependent origination would not agree with this. Thus, the view of dependent origination emptiness is a defining feature of Buddha Dharma.
In the first turning of the dharma wheel, Buddha taught that suffering must be recognized, the causes of suffering must be abandoned, the cessation of suffering must be attained, and the path to the cessation must be followed. The cessation of suffering that must be attained pertains to the absence of intrinsic existence in the nature of our mind. Since we all wish to avoid suffering, we must recognize what suffering is, and understand how suffering occurs—it also arises through dependent origination. Buddha then explained the causes of suffering, elaborating extensively on karma and afflictions.
Ultimately, if you want to recognize and cease suffering, understand that the nature of the mind lacks intrinsic nature and is characterized by suchness. Also, understand that objects do not exist as you cling to them. If things lack intrinsic existence, what does that absence entail, and how does grasping entangle us in samsara? In the second turning of the dharma wheel, the Buddha addressed this in his teachings on Prajnaparamita, or the transcendental perfection of wisdom. The way to eradicate self-grasping, which binds us to samsara, is established through the valid cognition of the teacher, the texts, and experiences, all in accordance with causes and results.
In the third turning of the dharma wheel, it is taught that the nature of the mind is not only devoid of inherent existence, but it is also luminosity. What is this luminosity? This is of crucial significance. Ultimately, this was taught in the tantric teachings. If you were to ask, ‘What is tantra?’ By realizing the absence of intrinsic nature in the mind and the way all things abide, we come to understand relative truth. In this relative truth, bodhicitta arises alongside this exceptional wisdom, which is followed by exceptional compassion and exceptional love; from this arise exceptional abilities. This is what the Buddha taught.
Thus, what is this so-called Tantra about? It pertains to the essence of deities arising from emptiness and compassion. This is what Buddhists refer to as Tantra.
The second turning of the dharma wheel delineated the distinguishing features of Mahayana from Hinayana. The four noble truths taught in the first turning of the dharma wheel serve as the foundation of all practices. It is the base, the ground, the cornerstone of a house—this is what the four noble truths are. Even though the Truth of Cessation was explained, if we were to ask, ‘How do we actually uproot all our afflictions?’ ‘How can we attain liberation?’ and ‘How do we get rid of our afflictions?’ Those were answered in the second turning of the dharma wheel. In the teaching of Prajnaparamita, the transcendental perfection of wisdom, the way to eradicate afflictions was explained. Self-grasping blinds us from seeing the reality of things, and it directly contradicts that reality. That forms our mistaken mind. From there, attachment, aversion, ignorance, covetousness, ill-will, and other mistaken minds arise. Then the place of our rebirth is uncertain, our time of death is uncertain, and our suffering becomes inexhaustible.
The maker of all this is self-grasping, which clings to things as having true existence. Even though the object does not exist as you apprehend it, your grasping at its solid existence is what leads you to wander in samsara. The absence of intrinsic existence can also be understood through the selflessness of persons and the selflessness of dharmas. This has long been established sequentially through valid cognition of the texts, oral transmissions, and experiences. When these were established and taught, we come to know that the Truth of Cessation is attainable. Thus, we know that liberation is attainable; liberation is possible. Liberation is possible not only for you but all sentient beings! Those who wish to pursue liberation can naturally achieve freedom from suffering by utilizing their wisdom, freeing themselves from the cycle of existence forever.
Wisdom will eradicate ignorance—the co-emergent ignorance and the imputational ignorance. This cannot be achieved without the wisdom of selflessness. When this wisdom is completely unfolded, we will acquire qualities that separate us from samsara and allow us to attain nirvana; we will come to understand that liberation is possible, and we will have faith in it. Once you reach the point where you can believe in liberation, if you remain focused solely on seeking liberation for yourself alone, then that is truly a sign of incapacity!
A family member who bears responsibility for others is regarded as commendable. What is Mahayana, or the Great Vehicle? It refers to a vast mental attitude; a mental attitude that recognizes the possibility of liberation. Just like me, all sentient beings seek happiness and wish to avoid suffering. Precisely for this reason, you would wish for their happiness and the causes of happiness. You would wish them to be free from suffering and the causes of suffering. You would generate and meditate on the four immeasurable minds with the practice of bodhicitta. Having understood that the Buddhahood of omniscience is attainable for all, you will aspire to engage in the practice of study, contemplation, and meditation. This is what Mahayana, the Great Vehicle, is about.
Mahayana, the Great Vehicle, involves shouldering significant burdens, bearing great responsibility, and cultivating great wisdom alongside an open and excellent mind. Please do not be misled by rhetorical debates. Consider a family member who is open-minded, wise, loving, and takes care of their parents and children; such a person qualifies as a Mahayana practitioner. If the work you do or whatever you pursue in your life is only for you and you alone, then you are a person of Hinayana, the Small or Lesser vehicle. This is why it is ‘small’ or ‘lesser’. This is not a matter for dispute, because it is smaller. Anyone who approaches life with a narrow mindset and seeks pursuits solely for themselves truly exemplifies incapacity! That is what ‘small’ refers to. And what does ‘great” refer to? It is not about the importance or wealth of a person. It is not about the richness of the environment. It refers to a mind that is vast, truthful, and kind. It refers to those who take responsibility for themselves, their families, their countries, and all sentient beings on earth who seek happiness and wish to avoid suffering. It refers to those who think how wonderful it would be if everyone could have happiness and be free from suffering. It refers to the magnitude of the mind; a mind that is vast and courageous is truly great, hence the name Mahayana, the Great Vehicle. This is something we cannot do without. Disputing this issue will result in a loss for us Buddhists; it is unwise.
Therefore, based on unmistaken views and conduct, the teachings of foundation, the path, and fruition come into being. This is what distinguishes Buddha Dharma from other religions in the world. Without a fundamental understanding of this, we risk becoming confused between the mistaken and unmistaken views. So, for example, how do we generate our bodhicitta? Between the bodhicitta of aspiration and the bodhicitta of engagement, the bodhicitta of aspiration refers to the initial wish for oneself and all sentient beings to attain enlightenment. This special type of wish, a wish to be free from suffering, is known as aspirational bodhicitta. Whereas the bodhicitta of engagement has to do with the actual practice or engagement of this wish for the sake of all sentient beings. There are many aspects to this. Nevertheless, the bodhicitta of engagement extends to the practice of the six paramitas, or the practice of the six perfections. There is one important thing we need to observe closely. Why are the six paramitas considered the practice of the six perfections?
If you look at the six paramitas, they encompass the practices of discipline, generosity, patience, meditative concentration, wisdom, and so on. You can find similar practices in all religions across the board. Many of these practices are even very profound and precious. However, what distinguishes our six paramitas from others is whether wisdom is applied to these practices. Now, what is this wisdom? This wisdom is that which understands all phenomena arise through dependent origination, and suchness—emptiness. When practiced with the support of this wisdom, the six paramitas lead to liberation and Buddhahood, the state of omniscience.
What does attaining liberation entail? Attaining liberation requires wisdom that can counter self-grasping ignorance, especially co-emergent ignorance. By completely uprooting these ignorances, the wisdom of selflessness that directly realizes that all things lack intrinsic existence can certainly lead us to liberation.
To attain liberation and omniscience, we also need to engage in practices that cultivate kindness and truthfulness for limitless beings. However, these efforts must be supported by wisdom.
With the support of wisdom, when we engage in the six paramitas—such as generosity, discipline, diligence, patience, meditative concentration and so forth—only then will these practices become the causes of Buddhahood, the state of omniscience.
Without the support of wisdom that recognizes the nature of emptiness, without the exceptional wisdom that realizes the suchness of all things, the six paramitas—such as generosity, diligence, and others—will only yield concordant causes for worldly samsaric perfections. These practices alone will not become the causes of Buddhahood, the state of all-knowing. Comprehending this is absolutely crucial.
We have afflictions. The Sutric teachings pertain to the ways to abandon our coarse afflictions. Tantra is not irrelevant to us. Tantric teachings pertain to the ways to abandon our subtle afflictions. This is because our minds have many levels, ranging from coarse to subtle. There are extremely subtle levels of the mind. The mind becomes subtler and subtler—when it reaches the nature of the mind-luminosity—it is a level that is profoundly vast. That is also a level that remains hidden.
The same applies to consciousness; it has aspects that require both coarse and subtle methods of examination. These are not just stories made up by someone; these are the realities. When consciousness was established, even the partless particles were validated by scientists.
Thus, the Dharma taught by the Buddha 2,500 or 2,600 years ago represents the most exceptional wisdom and the highest science ever, imparted solely by him, the Buddha. Drawing his unsurpassable knowledge, he also demonstrated unsurpassable capabilities and love. His unsurpassable love is endowed with unsurpassable capabilities. The coarse and subtle aspects of the mind are not mere hearsay; they represent the non-contradictory reality of things. His teachings reveal the truth of causes and results, as well as dependent origination.
Based on the various levels of subtlety in the mind, Buddha turned the third dharma wheel offering teachings that were not confined to fixed locations, such as the densely arrayed realm of Akaniṣhṭha and others. These teachings did not have fixed teachers, fixed appearances, or fixed content. Why is this the case? It is because the teachings were manifested through various expressions of emptiness and bodhicitta.
Considering the outcomes of practice—specifically, the four perfect results yielded by tantric practices—highlights a significant distinction between Sutric and Tantric traditions. What are considered perfect results? It refers to transforming the impure aspects of samsara into the pure; or transforming the impure three doors of body, speech and mind into pure ones. To meditate on such transformation, we need to receive the empowerment to visualize or meditate on the deities accordingly.
Regardless of the deities’ expressions, the foundation from which these expressions arise is emptiness and compassion. This is what we Buddhists need to accomplish. This is what Tantra is about. If the appearances do not arise from emptiness and compassion, then they are not considered part of the Buddhists’ tantric practice.
If you ask, 'Since Tantra originated in India, does it have a connection to Hinduism?' Yes, there are connections. However, we must examine the details carefully. There are cross-border similarities among different religions. When you say these two appear alike, we must ask, 'In what way are they alike?' The very use of the word 'alike' suggests that they are different. If A resembles B, the underlying premise is that A is not B.
So in what way are they alike? The methods of meditating on the deities are similar; the fire puja is similar, and the various expressions and appearances of these deities and gods are similar. Some deities have fangs, some bear smiles, while others are pacifying, some enriching, magnetizing, or destructive. There are various expressions that look alike on the surface!
Despite their similarities, the Buddhist meditation on deities can only be practiced in a way that the deities appear from the self-radiance of emptiness and compassion. Without meditating on the deities appearing from the self-radiance of emptiness and compassion, such a practice is no different from those non-Buddhist practices.
What’s the distinction here? The distinction lies in the understanding that deities appear from the self-radiance of emptiness and compassion, whether they are pacifying, enriching, magnetizing or destructive. These expressions are skillful means employed by the great compassion and all-knowing omniscience of the deities. Keeping this in mind is essential for us Buddhists, especially today among the youth who are exposed to various perspectives. We often hear claims that Mahayana or Tantric practices are intertwined with Hinduism, among other misconceptions. Therefore, it's important to remember the distinctions I just shared. Otherwise, if disharmony arises within our Buddhist communities as a result, it will create obstacles for us.
Thus, we need to know the significant differences between Buddha Dharma and non-Buddha Dharma. While some may claim that they are similar, in fact, they are fundamentally different! They are not alike at all!
Why? Because all of the tantric practices must be grounded in bodhicitta and emptiness, from which the appearances arise. For example, the wrathful deity's expression arises out of emptiness and compassion to save all sentient beings from their suffering, and to subdue their ignorance of self-grasping and self-cherishing. The manifestation of those expressions appears from the self-radiance of emptiness and compassion.
If one doesn’t meditate on the development stage based on the self-radiance of emptiness and compassion, then such a practice is indistinguishable from Hinduism. Without that foundation, it will not become the cause of liberation and omniscient Buddhahood.
Could it be that without the realization of emptiness and bodhicitta, one cannot reach the development stage? While there are practices resembling the development stage, the actual practice of it is impossible without realizing both emptiness and bodhicitta. However, there is merit that we can accumulate. There are practices that can be undertaken with special support and those that align with individuals' inclinations and interests, such as generating faith, taking refuge, and cultivating bodhicitta, among others. These are the activities we can engage in as we progress gradually.
So, is Mahayana mixed with Hinduism? The key to this solely lies in whether or not the practice is done based on emptiness and bodhicitta. Claiming that Mahayana is intertwined with Hinduism and therefore not true Buddha Dharma simply because of their surface-level similarities is a huge mistake.
I am so happy to have this discussion with you today. Sri Lanka is a precious Buddhist country that upholds the Buddha Dharma, which is very, very precious. Sri Lanka is also one of the important holy places where the extraordinary teachings of tantra were taught. Since we are all Buddhists, the dispute over Mahayana and Hinayana is not just about who is greater and who is lesser. Those who identify themselves as Mahayana practitioners and look down upon Hinayana practitioners, viewing them as inferior, are making a serious mistake. They denigrate topics such as the Four Noble Truths.
This is so wrong because the Four Noble Truths are our foundation. If you dismiss and minimize your foundation, then you are just plain awful. When it comes to practice, we need to make progress; we need to go from the bottom up. Believing that you can skip the foundational teachings of the Four Noble Truths and go straight to Mahayana is merely wishful thinking.
It is a mistake. I urge all of you to consider this seriously. For those who take the Four Noble Truths as their main practice, please do not consistently go against Mahayana teachings, such as bodhicitta.
In this world, whether you're Buddhist or not, we all need happiness and peace. In the pursuit of peace, there is nothing greater than cultivating a mind of kindness and truthfulness, which are the producers of peace. Without opposing this, we also need to voluntarily strive to understand reality. As followers of the Buddha, we need to willingly engage ourselves in understanding both the manifested and hidden aspects of Dharma, in accordance with our inclinations and interests, without conflict and with a firm commitment.
If we proceed straight ahead on this path, this precious, exceptional wisdom and compassion will benefit the entire world. I would like to express my gratitude for having this conversation with you today. We are all Buddhists, though we belong to different schools. Since we all live on the same planet, it is home to all of us. All sentient beings are like family—parents, brothers, and sisters. It is crucial for us to foster harmonious solidarity among various religions. This is what can protect sentient beings on this Earth from suffering. This is what can save our environment. This is what can truly safeguard our health.
Regardless of what you take refuge in, and whom you pay homage to or have faith in, it is important for us to remain in harmony as much as we can. If we become divisive in our religions, we as sentient beings will encounter unparalleled suffering. Through the invaluable, pain-relieving teachings of the world's religions, we can cultivate true peace. The harmonious solidarity among all religions, including Buddhism is of utmost importance.
Finally, let us offer our dedication to world peace. With ongoing warfare and famine, let us pray that these conditions do not worsen in the future. May those who have illuminated the excellent path, like the Buddha—especially His Holiness among with all the doctrine holders —along with those who benefit all sentient beings, have long, healthy lives, and may their enlightened activities flourish.
May we remember to be compassionate towards those ensnared by self-grasping, even when they create difficulties for others. May their self-grasping be pacified, allowing the loving-kindness within them to emerge.