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Mahayana is an outgrowth from the Theravada (Hinayana)

Buddhist Mirror by A.G.S.Kariyawasam

To some Theravada Buddhists, including the members of the Mahasangha, the term Mahayana signals a danger and a threat to the pure Theravada form of Buddhism for fear of polluting the pristine Buddha Dhamma.

This view is correct only in relation to the quite degenerate forms of Buddhism in some far eastern countries where the so-called monks dress like laymen and lead married lives. But, these represent only the aberrations and abominable travesties of Buddhism and should not be mixed up with the Mahayana doctrinal and philosophical teachings and the popular level practices which, when properly understood, are quite in keeping with original Buddhist teachings.

The term "Mahaayaana" literally means "the great vehicle" in contrast to "Heenayaana", "the lower vehicle". This bifurcation of Buddhism has been the result of a gradual growth issuing from Theravada itself, spreading over many centuries. Like everything else in this world, Buddhism too has undergone change resulting in the emergence of new sects. Owing to this spirit of tolerance and accommodation inherent in Buddhism, what is known in the contemporary world as "Buddhism" in different countries after a two-and-a-half centuries of existence exhibit novel developments particular to those countries.

Accordingly, three major such divisions are currently existent as Theravada or Hinayana, Mahayana and Vajrayana.

The first is generally known as the Southern School of Buddhism as found in Sri Lanka, Thailand, Myanmar etc. The second is the general Mahayana or the Northern School of Buddhism as found in China, Japan, Korea etc. and the third is Vajrayana or Tantrayana as found in Tibet, Nepal, Mongolia etc.

However, it is noteworthy that this evolutionary process never alienated itself from the basic Buddhist teachings to which all these schools subscribe. They remain faithful to the original teachings around which these new developments have become addenda and embellishments in keeping with the demands of new times and climes, except for the aberrations of the type earlier mentioned.

Beginnings of Mahayana occurred at the second Buddhist Council held at Vesali (identified with modern Basrah in Tirhut), under the patronage of King Kalasoka, one hundred years after the parinibbana of the Buddha. Here, about ten thousand monks broke away from Theravada calling themselves Mahasanghika, "the great assembly", comprising those monks who refused to accept the orthodox decision that the Ten Points advanced by them as acceptable did not conform to the Vinaya rules.

Notwithstanding the keen interest taken by Emperor Asoka about a century later through the Third Council and the despatch of missionaries for the furtherance of Buddhism, the tendency for the rise of non-Theravada sects continued apace. Among those sects the Sarvastivadins, who propounded the reality of all phenomena and Mahasanghikas just mentioned were the trail-blazers of the Mahayana.

Around the first century AD the Kushana Emperor Kanishka I, a kind of second Asoka to Buddhism, succeeded to a vast empire extending from North-Western India to Afghanistan.

He adopted an eclectic attitude towards Indian religion thereby giving an added impetus to the growth of new sects. At the fourth Buddhist Council sponsored by him he accepted the tenets of all the existing schools as correct as such a policy was politically very advantageous. When Buddhism began to spread northwards beyond Central Asia in the succeeding centuries, the new interpretations and the emphases laid on new tenets made the process of Mahayana crystalisation in the North and Far East Asia much easier and quicker.

Mahayana can also be described as an extension of the original teachings of Buddhism from a narrow ideal of self-emancipation to a more extensive and comprehensive ideal of becoming a benefactor to others. In this Mahayana development there was a certain degree of reactionary opposition in its ultra-altruism which was against the selfish objective of personal release as taught in Theravada. When the latter monk became fully engrossed in his own emancipation he became almost fully divorced from day-to-day life and the Mahayanist became critical of him and advanced the Bodisattva ideal of trying to save others also by becoming a Buddha.

Here The Theravadin earned the somewhat misplaced and condemning epithet of "Hinayana".

In actual fact one can see here the emergence of two extremes. The Theravada monk with his extensive asceticism is one extreme while the Bodhisattva with his ultra-altruism is the other extreme. But, as the Buddha himself has rejected such extremes and shown the Middle Way as the path to be followed, both monk and layman can follow this advice and march forward while remaining a general "social animal" as well. This is what is generally happening today at least with those who can claim to be genuine Buddhists, whether Theravada or Mahayana.

Yet another aspect of this Theravada-Mahayana polarisation is the increasing emphasis laid on intellectual activity rather than on practical matters by the Theravada while the Mahayanist made the bodhisattva more or less a saviour as exemplified by Avalokitshvara. Everyone tries to be a Buddha to save others. A passive belief in the saving grace of the Bodhisattva made the Buddha Dhamma go off at a tangent.

The pendulum swung from one extreme to the other. The Buddha Amitabha, along with Bodhisattva Avaolokiteshvara, became in the Far East, embodies of compassion, all-merciful divine fathers intent on delivering all the beings from Samsara. This was at the popular level. But at the doctrinal level it was different.

In this respect Mahayana ranks high as a deep philosophical interpretation derived from the doctrinal concepts contained in the original discourses of the Buddha.

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Replica of the Avukana Buddha image to Kalutara District

It was on the Medin Full Moon Day, Maggona Buddhist Centre had a simple ceremony to lay the foundation stone to a giant replica of the Avukana Buddha Image in their premises at Maggona junction.

The ceremony was conducted by the Most Ven. Mahinda Sangharakkhita Thera of the Kelani Rajamaha Vihara in the presence of a distinguished dignitaries including the Chief Incumbent of the Aluthgama Kandeviharaya Ven. Yatadolawatte Amarawansa Thera. The lay dignitaries included the President of the Kalutara Bodhi Trust and Varuna Basnayake PC whose father Justice Hema Basnayake who was the founder of the Maggona Buddhist Centre.

The ancestral mansion where the Buddhist Centre is located now of the British colonial period was purchased by the Gomas Trust Fund to propagate Buddhist activities in the Maggona area. Maggona was known in History as Maccon Macoon and Makudda according to the Portuguese writers. There has been much harmony and cooperation between the faiths from the time of the Rev. Marceline Jayakody OMI who was in charge of the Maggona Church.

It was on this day the new Dharmasalawa was declared open for the Buddhists of the area. The Maggona Buddhist Centre was established in 1952 and around half a century has passed with remarkable progress under its first Chief Incumbent Ven. Saddhatissa.

Now its Chief Priest Ven. Anuruddha and Ven. Devundara Bodhisinghe continue their missionary service with dedication and commitment.

- Bandula Nonis

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Switch over to English medium

K.G.S. Kariyawasam's "Buddhist mirror" Column appearing in the Daily News of 26th of February, 2003, under the title "Buddha on the medium of instruction" was topical and thought-provoking as the subject has been a largely discussed and debated topic for over a year.

If I remember correct, it was first promulgated by Dr. Mrs. Tara de Mel, former Secretary of the Ministry of Education whose mind, if I may say so, was groomed mostly by her experience in England.

Mr. Kariyawasam is one of the few regular contributors to Daily News on important topical subjects, and his arguments are mostly based on the Buddhist ethics and doctrine of which he is well versed.

This particular article caught my attention mainly because attempts are now being made by "Babinton Macaulays" of the present era to reintroduce English as medium of instruction in schools and universities and undo all what has been done by our well known educationists like H.W. Green, F.L. Woodward and Dr. C.W.W. Kannangara, during the colonial era.

- Savimon Urugodawatta

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