Karandavyuha Sutra

by Mithun Howladar | 2018 | 73,554 words

This page relates “Mahayana Buddhism” of the Karandavyuha Sutra (analytical study): an important 4th century Sutra extolling the virtues and powers of Bodhisattva Avalokiteshvara. The Karandavyuhasutra also introduces the mantra “Om mani padme hum” into the Buddhist Sutra tradition.

Part 11 - Mahāyāna Buddhism

Mahāyāna originated in India and subsequently spread throughout China, Korea, Japan, Tibet, Central Asia, Vietnam, and Taiwan. Followers of Mahāyāna have traditionally regarded their doctrine as the full revelation of the nature and teachings of the Buddha, in opposition to the earlier Theravāda tradition, which they characterize as the Hinayāna. Mahāyāna Buddhism followers believe that, the genesis of Mahāyāna[1] Buddhism took place at the time of the Buddha. Mahāyānists belief is based on the evidence proved in the Prajñāpāramitā literature and related systems. Some scholars think that the process of the Mahāyāna movement was started at the time of the Buddha’s Mahāparinirvāṇa. The Mahāyāna movement has investigated and developed more fruitful ideas of the Buddha. This movement had two stages. At the initial stage, the Buddha’s doctrines were advocated, and at the later stage, the arguments were made against Early Buddhism.[2] The first stage is known as the religious movement of Mahāyāna. It was almost complete at the end of first century BC. Mahāyāna sutras which are also known as Vaipulya Sūtras introduce religious aspect of Mahāyāna Buddhism. The second stage is known as the doctrinal development of Mahāyāna. It was formulated during the period from the first to the six century CE. During this period, the important Mahāyānist philosophers like Nāgārjuna, Asaṅga, Vasubandhu, Diṅnāga, and Dharmakīrti had contributed to the development of Buddhism and Buddhist logic. In this way, the movement of Mahāyāna Buddhism lasted for more than eight centuries.[3]

In contrast to the relative conservatism of earlier Buddhist schools, which adhered closely to the recognized teachings of the historical Buddha, Mahāyāna embraces a wider variety of practices, has a more mythological view of what a Buddha is, and addresses broader philosophical issues. Daisetz Teitaro Suzuki says "the term Mahāyāna was first used to designate the highest principle, or being, or knowledge, of which the universe with all its sentient and non-sentient beings is a manifestation, and through which only they can attain final salvation or nirvāṇa. Mahāyāna was not the name given to any religious doctrine, nor had it anything to do with doctrinal controversy, though later it was so utilized by the progressive school."[4] Two major Mahāyāna schools arose in India: Mādhyamika (Middle Path) and Vijñanavāda (Consciousness only; also known as Yogāchāra). With the spread of Mahāyāna Buddhism beyond India, other indigenous schools appeared, such as Pure Land Buddhism and Zen. In this regard, Nalinaksha Dutta said "Mahāyāna was again sub-divided into two schools of philosophy known as Śūnyatāvāda, i e., of the Mādhyamika, of which Nāgārjuna was the main exponent and Vijñānavāda of the Yogācāra, the main exponent of which was Asaṅga, who, it is said, was inspired by Maitreyanātha, a Bodhisattva. The Vijñānavāda was further developed to Vijñāptimātratāvāda by Vasubandhu, younger brother of Asaṅga."

He further adds: "The Mahāyānists contend that Buddha realized the highest truth (paramārtha-satya) at the foot of the Bodhi-tree. In many of his discourses embodied in the Nikāyas, he referred to the highest truth but he also realized that it was not possible for all of his disciples, being of different intellectual levels, would comprehend his deepest teaching. He indicated this by a fine, simile in the Ariyapariyesaṅā-sutta of the Majjhima Nikāya: In a tank there are many lotus flowers, some of which have risen much above the water-level, some reached just the level of the water while there are many lotuses, which remain within water. By this simile he meant that the Bodhisattvas were like the flowers much above the water-level while the Śrāvakas or Hinayānists were like the lotuses just on the level of water, and the rest which were within water were the common people (puthujjans or Pṛṭhagjanas)."[5]

Footnotes and references:

[1]:

The term Mahāyāna for the first time was used by Aśvaghoṣa in the Mahāyānaśraddhotpatti-śāstra. It was not used as a proper name of any religious doctrine but used in designating the highest principle of the universe through which all sentient and non-sentient beings can attain nirvāṇa; see D. T. Suzuki, Outlines of Mahāyāna Buddhism (Delhi: Munshiram Manoharlal, 2007) p. 7.

[2]:

Richard S. Cohen, “Discontented Categories: Hinayāna and Mahāyāna in Indian Buddhist History,” Journal of the American Academy of Religion, 2003, pp. 2-3.

[3]:

Asaṅga, Mahāyānasūtralamkāra, trans. Surekha Vijay Limaye, Bibliotheca Indo Buddhica Series, no. 94, Delhi: Sri Satguru Publications, 2000, pp.1- 10.

[4]:

Daisetz Teitaro Suzuki, Outlines of Mahāyāna Buddhism, The Open Court Publishing Company, Chicago, 1908, p. 7.

[5]:

Nalinaksha Dutt, Mahāyāna Buddhism, Motilal Banarsidass, Delhi,1978, p. 80.

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