Mahayana Buddhism took shape: everyone can become a Buddha

Following its emergence in India nearly 2,500 years ago, Buddhism has spread its influence over much of the subcontinent and Central Asia. Decree of King Ashoka, leader III^e the century from the Mauryan dynasty to becoming a Buddhist was a marked turning point in the early history of this religion. Historians believe that Buddhism was known throughout India at that time and had spread as far south as Sri Lanka.

It was in the latter country that the religion has managed to survive its tumultuous history, and is still today more or less faithful to its original form as it was imported to the island centuries ago. From Sri Lanka, Buddhism reached Southeast Asia, where it continues to be an important part of the daily lives of people in many countries even today. Theravada Buddhism (name meaning “ancient school”) practiced in Sri Lanka and in Southeast Asia remains very close to its original religion as it took shape in the first years after its birth.

But some 500 years after the historic death of Siddhartha Gautama Buddha, also called Shakyamuni, a new kind of Buddhism began to attract devotees to northwestern India. Versions of this belief, inspired by doctrines very different from the original teachings, spread from India, via the Silk Road, to China. Collectively, these new teachings are known as Mahayana Buddhism, or “Great Vehicle” Buddhism.

What are the main characteristics of Mahayana Buddhism? In its original form, Buddhism taught that by joining the Sangha (community) and becoming a monk, one could follow a series of meditative and spiritual practices with the goal of eventually attaining enlightenment, thus being free from suffering as a disciple of the Buddha. Devotees and practitioners of the religion who have succeeded in attaining enlightenment in this way are called upon direction (in Sanskrit) or direction (in Pali). They are seen as praiseworthy and praiseworthy beings who have succeeded in reaching the level of Shakyamuni, but cannot have the deep compassion of the Buddha, or the same understanding of the universe, so they are not respected in the same way. They were healthy people, but they were still students of Gautama, far from matching his spiritual level. In its original form, Buddhism teaches that the highest goal of everyday people is to follow the teachings of the Buddha and attain enlightenment as they should. direction. Therefore, no one can become a Buddha by himself.

Teachings aimed at attaining enlightenment underwent significant changes in Mahayana Buddhism, which began to convey the idea that the path to the Buddhist path is open to all who follow good religious practices, and therefore it is possible for all to attain status. the same as the supreme being of the universe.

In the sutras, Shakyamuni never tells his followers that they must strive to be direction. He did not urge them to become Buddhas like him, nor did he ever suggest that such a thing might happen. For this reason, the founders of the Mahayana school needed to produce new sutras that were different from the old scriptures. These texts all start from a simple basic principle: it is possible for anyone to become a Buddha.

In these writings, the Buddha appears and says: “It is true that in other sutras I told you that one who becomes a monk and follows good practices can become a monk.” direction, but this is still only an introductory lesson. There is a deeper truth, and people who follow this practice knowing this system can be unfair direction, but Buddha. Now I will explain the highest truth to you, so listen carefully. »

Using this basic formula, the founders of Mahayana Buddhism created new texts that present each school’s beliefs as the ultimate truth, expounded as if they were spoken by Shakyamuni. This is how the sacred texts of Mahayana Buddhism were written, including the Heart Sutra, Lotus Sutra, Pure Land Sutra, and various other esoteric teachings of Buddhism.

Interesting new readings of Buddhist teachings

In China, this mixture of different Mahayana sutras arrived at the same time as the original form of the religion as taught by historical Buddhism, during the 1st century AD.^uh and II^e centuries of the Christian era. These teachings, which often contradict each other, are all presented as “Sakyamuni’s teachings.”

The emergence of these different and contradictory groupings of philosophical ideas, all apparently taught by the same historical figure, initially caused considerable confusion among Chinese intellectuals. But religious decision-makers eventually succeeded in making the apparent contradictions of these writings more consistent. They therefore decided to present these texts as all the true teachings of the Buddha, but revealed at different periods of his life, according to the ability of his listeners to understand them. Therefore, Shakyamuni’s words sometimes dealt with relatively shallow subjects, while at other times they could awaken a deeper level of truth that he had discovered about the universe. Scholars used logic to blur the differences between various texts, establishing multiple levels of truth while maintaining the basic belief that these teachings all came from the same person.

They then try to fix which sutra represents the highest level of truth, and accept it as the highest form of Buddhism. But such a choice is fundamentally up to the judgment of the reader, and the faithful naturally select different texts according to their sensibilities, preferring certain sutras over others. Thus, within a short time, schools multiplied, each establishing a different text or collection of writings as ultimate truth. This diversity of opinion became the forerunner of the various schools of Mahayana Buddhism, which still exist today.

In most cases, Chinese Buddhists who read the different texts believe that they represent one and the same Buddha’s words interested in the Mahayana teachings. The reason is simple: although they build on the foundations of original Buddhism, they were created by rearranging and reinterpreting the contents of the teachings to make them more attractive in many ways, and the mystical elements of these sutras are philosophically compatible. and Chinese religious views at that time.

Therefore, Chinese Buddhism is heavily inspired by Mahayana teachings. And although many schools have been created, all have adopted the Mahayana texts as the basis of their doctrine. The original teachings of historical Buddhism were soon dismissed as of secondary importance, and it even came to be known derogatoryly as Hinayana Buddhism, or “Little Vehicle” Buddhism.

Original Buddhism, unknown to Japan for most of its history

In VI^e century, Buddhism was introduced to the Japanese archipelago from China. Japan thus became another country that embraced the Mahayana doctrine as the true essence of Buddhism, and over the next 1,500 years Japan continued to develop its own traditions of the teaching.

It was only during the second half of the 19th century^e the century when early Buddhism was known in Japan during the Meiji era (1868-1912). As the country ended its nearly 200 year old policy of isolation, and new information flooded in from the outside world, the existence of a different kind of Buddhism in Sri Lanka and Southeast Asia, and one that did not use Mahayana sutras, gradually emerged. to stand out. The texts used in these countries were written in Pali, an ancient language spoken in northern India centuries ago. Scholars of religion then came to an unavoidable conclusion: The Buddhism practiced in Sri Lanka and Southeast Asia is closer to the original form of Buddhism, and Mahayana writings arguably do not represent Shakyamuni’s true words. Gradually, this historical reality began to be known to the public.

It is now taken for granted that Mahayana Buddhism does not represent historical Buddhism. However, within the religion itself, it is generally accepted that although the Mahayana Buddhist texts do not reflect the true words of Shakyamuni, they are inspired by the same philosophy and the same world view, and therefore it deserves to be a legitimate part of Mahayana Buddhism. religious tradition.

In the first two parts of this series, I provide a brief overview of how Buddhism originated from historical Buddhism in India and its diversification after the emergence of Mahayana Buddhism, and how it spread to China and then to Japan. In the next article, I would like to look at the arrival of Buddhism in Japan for the first time, in VI^e century. I will also try to explain why this religion underwent a unique evolution there, giving rise to sects that do not exist anywhere else in the world.

(Caption photo: The Dazu Rock Carvings near Chongqing, China. This extraordinary collection of Buddha sculptures, made by followers of Mahayana Buddhism from the 9th to 13th centuries AD, was saved from destruction during the cultural revolution due to its remote location. Site it has been a UNESCO World Heritage Site since 1999. Aflo)