Buddhist Hour
Script No. 458
Broadcast live on 3MDR 97.1FM
9 PM to 10 PM
On Friday 15 December 2006 CE 2550 Buddhist Era

This script is entitled:

"Lifetimes of Learning "
The Main Buddhist Traditions

On one occasion the Buddha was teaching the Dhamma to a group of monks in the forest and during his discourse he picked up a handful of leaves from the forest floor. He said to the monks as he held up the leaves in front of them that if all the leaves in the entire forest represented what he knew, he only taught them this much, equal to that handful of leaves. He said he only taught what they needed to learn and practice to become free from suffering. This is what is called the Buddha Dhamma.

Great Buddha Dhamma teachers know a vast array of skilful means and methods to help their students learn and practice the Buddha Way and they use what will be most effective according to the conditions at the time of the teaching, and the students minds and kamma.

In reading about the Buddha's life we can see recounted many of the skillful means used by him to lead beings to seeing the Dhamma directly for themselves. Without describing these various means you may have heard of particular examples, such as when he silently held a flower above his head and one of his students attained realisation through that method, he used Buddha logic to reveal the Dhamma to others using that means, and he gave clear precise instruction and teachings to others to help those students present realise the Dhamma directly for themselves.

On one occasion there was a monk who had difficulty remembering the various chanting and parittas which were taught to the monks to help them realise the Dhamma. Other monks felt that possibly the monk could not learn the Dhamma at all, however the Buddha gave this monk the practice of sweeping the monastery or temple floor and as he swept he should say the words, "cleaning the dirt, cleaning the dirt".

Even though the instruction was simple it was perfectly appropriate to the needs and capabilities of the monk, and eventually, after having swept the floor for many years, the monk had the direct insight that the dirt that needed to be removed was the dirt on his mind. At that moment the monk became enlightened.

In the world today we see how these skillful means of the Buddha are reflected in the many schools and traditions of Buddhism. Even within each school there are often again many methods that the Masters use to teach their students, because the Dhamma is not ritualistic.

Traditionally there are described two schools of practice and development within Buddhism. These are named Hinayana or Theravada Path (which means path of the elders) or the Mahayana Path.

These two are described in relation to the motivation of the practitioners on the path, whilst the end goal of attainment of enlightenment applies to both.

His Holiness the 14th Dalai Lama writes:

"...the difference between Hinayana and Mahayana in the sense of vehicle is that by which one progresses lies not in wisdom but in method - motivation and it's attendant deeds. The Hinayana motivation is the wish to attain liberation from cyclic existence for oneself whereas the Mahayana motivation is the wish to attain Buddhahood in order to help all sentient beings." (Dalai Lama) 1.

In addition, there is a difference between the fruits of these two paths; for the first it is the attainment of the Arahat and for the second it is the attainment of a Buddha.

An Arahat is one who has, through the practice of the three trainings, completely abandoned the "obscurations to liberation" or defilements that cause one to remain trapped in Samsara.

The obscurations are: 1) ignorance, 2) the other afflictions which this induces (hate and greed), 3) and their kammic seeds.

According to Dr. Mem Tin Mon, as written in his book "The Essense of Buddha Abhidhamma",

"...an Arahat has no greed, ill-will, delusion, conceit, personality-belief and other bad mental factors. He (or she) has no attachment to anything; so he (or she) is free from all entanglements."

"An Arahat...does not accomplish fresh kammic activities, and he (or she) is not subject to rebirth because the conditions for his (or her) reproduction in this matter have been destroyed." (Mem Tin Mon) 2.

A Buddha does much the same, but in addition abandons the obscurations to omniscience. This accomplishment enables a Buddha to be of particular aid to the limitless mass of sentient beings who are suffering.

His Holiness adds:

"Thus, although there is no difference in the type of wisdom between Hinayana and Mahayana, there is a difference in the mode of cultivation and the eventual effect." (Dalia Lama) 1.

In summary the principle motivation for practitioners for the Theravadin Path is to attain to the cessation of birth and death through the extinction of defilements and the realisation of the level of enlightenment known as Arahat or Arahant.

In summary the principle motivation for the Mahayana Path is to attain enlightenment for the sake of all sentient beings to help them be free of suffering. It is through the Mahayana training and aspiring to this altruistic goal that a practitioner becomes a Bodhisattva.

The other traditions known as Vajrayana Buddhism (Tantra) and Chan or Zen Buddhism are included in the Mahayana Path.

Having noted the different motivations for each path, it is quite common to hear or read in some Tibetan Mahayana Teachings for example, that the monks learn and cultivate both the Hinayana Teachings and practices, as well as Mahayana Teachings and practices as necessary parts of their path of cultivation and development. Our Teacher Master John D. Hughes said on a number of occasions that there are Bodhisattvas he has met who are ordained as monks in the Theravadin tradition.

Briefly the countries in which each of the different forms of Buddhism are predominantly practiced during the past 100 years are:

Bangladesh, Cambodia, Laos, Malaysia, Myanmar, Sri Lanka, Thailand

Bhutan, China, Japan, Korea, Ladahk, Mongolia, Nepal, Tibet, Taiwan, Vietnam.

To give further descriptions of the Buddhist schools Mr. John Bullitt writes in his book "What is Theravada Buddhism. A thumbnail Sketch"

"Theravada, the "Doctrine of the Elders," is the school of Buddhism that draws its scriptural inspiration from the Tipitaka, or Pali canon, which scholars generally agree contains the earliest surviving record of the Buddha's teachings". (Bullitt) 3.

The Pali Cannon is divided into three main sections, or baskets. The three baskets are the Sutta Pitaka, the division of discourses; the vinaya pitaka, the division of discipline; and the abhidhamma pitaka, the division of special or higher doctrine — "a detailed psycho-philosophical analysis of the Dhamma."

These three baskets of teachings detail the Buddha's fundamental teachings on the Four Noble Truths, The Noble Eightfold-Path, and the doctrine of Dependent-Arising. The Teachings cultivate insight into the three characteristics of existence namely impermanence (anicca), unsatisfactoriness (dukkha) and not-self. (anatta).

The result of undertaking such practices is that one attains Awakening, of which there are four levels.

Mr. John Bullitt writes:

"This first enlightenment experience, known as stream-entry (sotapatti), is the first of four progressive stages of Awakening, each of which entails the irreversible shedding or weakening of several fetters (samyojana), the manifestations of ignorance that bind a person to the cycle of birth and death. Stream-entry marks an unprecedented and radical turning point both in the practitioner's current life and in the entirety of his or her long journey in samsara. For it is at this point that any lingering doubts about the truth of the Buddha's teachings disappear; it is at this point that any belief in the purifying efficacy of rites and rituals evaporates; and it is at this point that the long-cherished notion of an abiding personal "self" falls away. The stream-enterer is said to be assured of no more than seven future rebirths (all of them favorable) before eventually attaining full Awakening."

"But full Awakening is still a long way off. As the practitioner presses on with renewed diligence, he or she passes through two more significant landmarks: once-returning (sakadagati), which is accompanied by the weakening of the fetters of sensual desire and ill-will, and non-returning (agati), in which these two fetters are uprooted altogether. The final stage of Awakening — arahatta — occurs when even the most refined and subtle levels of craving and conceit are irrevocably extinguished. At this point the practitioner — now an arahant, or "worthy one" — arrives at the end-point of the Buddha's teaching. With ignorance, suffering, stress, and rebirth having all come to their end…." (Bullitt) 3.

There are these four levels of attainment, ending in Arhant-ship. However, the Pali cannon does speak of another level, called Sammasambuddha, a fully enlightened Buddha. The historical Buddha Shakyamuni was a Sammasambuddha, and this level is considered to be superior to that of the Arahant.

According to the training done by the meditator there are up to seven mundane super-knowledges (siddhis) that can be developed and one supermundane knowledge. The seven include such things as remembrance of your own past lives, being able to see into other realms such as heaven worlds and hell realms with celestial eye, being able to hear and communicate with beings in those other realms, being able to know the minds of other beings and being able to know the future existences of others.

The one supermundane knowledge is the path knowledge of the Arahant that can extinguish all cankers or defilements.

From the Online Encyclopedia, Wikipedia, in an article titled Mahayana, it is written:

"Mahayana posits an infinite number of Buddhas, or transformation bodies and enjoyment bodies of the essential Buddha, appearing in innumerable worlds to help sentient beings reach enlightenment. These Buddhas are paralleled by Bodhisattvas, enlightened beings who, through compassion, delay their final passage to the transcendent state of nirvana in order to labor on behalf of universal salvation."

"A Mahayana (aspirant) can aspire to become a Bodhisattva, rising through ten stages of perfection, and approaching ever closer to Buddha's body of essence, until finally Bodhisattva and essential Buddha are one. Certain Bodhisattvas are themselves worshipped as virtual deities. These include Avalokiteshvara (Guanyin in China), where he came to be regarded as the female protector of women, children, and sailors), the personification of compassion, and Maitreya,…the future Buddha who waits in the Tushita Heaven to be reborn (in a future age) and lead all beings to enlightenment. Even the Buddha Amitabha, creator of the Pure Land who leads mortals to his paradise, began as a monk who became a bodhisattva."

"Another important Mahayana doctrine is the emptiness (sunyata) of all things. In the formulation of Indian philosopher Nagarjuna, the familiar world of experience is the product of thought forms imposed on the Absolute, which is entirely unconditioned (not subject to limitations of any kind). These thought forms are the categories that reason creates in its attempt to apprehend the nature of reality. Since all phenomena in the world of experience depend upon these constructs of reason, they are purely relative and therefore ultimately unreal. The Absolute, on the other hand, is empty in the sense that it is totally devoid of artificial conceptual distinctions."

"The Mahayana goal was to transcend these opposites in ultimate enlightenment." (Wikipedia) 4.

"Vajrayana Buddhism claims to provide an accelerated path to enlightenment. This is achieved through use of tantra techniques, which are practical aids to spiritual development, and esoteric transmission (directly from one's Teacher or Guru). Whereas earlier schools might provide ways to achieve nirvana over the course of many lifetimes, Vajrayana techniques are said to make full enlightenment or Buddhahood possible in a shorter time, perhaps in a single lifetime. Vajrayana Buddhists do not claim that Theravada or Mahayana practices are invalid, only that they represent longer paths." (Wikipedia) 5.

The Dalai Lama writes:

"A practitioner of Tantra must have particularly intense compassion, being in great haste to become a Buddha in order to help others." (Dalai Lama) 1.

Buddhism was introduced into China during the 6th Century by Indian Buddhist Master Bodhidharma. Subsequently the teachings became known as Chan and then later as they appeared in Japan, Zen.

There are several forms of Chan Buddhism including what is referred to as the Southern School or Sudden Enlightenment school.

Lu K'uan Yu writes in his book titled "Chan and Zen Teaching"

"The difference between the Chan sect and different schools lies in that the formers aim is instantaneous enlightenment whereas the latter's object is gradual achievement of successive stages of sainthood before complete enlightenment." (Lu K’uan Yu) 6.

The following statements have been attributed to Bodhidharma:

A special transmission outside the Scriptures;
No dependence upon words and letters;
Direct pointing to the human mind;
Seeing into one's own nature and attaining Buddhahood.[3]

Some other Chan Schools and Zen equivalents:

"…like other Buddhist sects, teach the fundamental elements of Buddhist philosophy, including the Four Noble Truths, the Eightfold Path, pratitya samutpada, the five precepts, the five skandhas, and the three dharma seals: non-self, impermanence, and un-satisfactoriness. Zen philosophy also includes teachings specific to Mahayana Buddhism, including the Mahayana conception of the paramitas (perfections) and the ideal of the bodhisattva's universal salvific power. Mahayana Buddhist religious figures such as Kuan Yin Bodhisattva, Mańjusri Bodhisattva, Samantabhadra Bodhisattva, and Amitabha Buddha are venerated in Zen temples along with Sakyamuni Buddha, although Amitabha takes a less prominent role than in many other forms of Mahayana." (Wikipedia) 7.

There is also the Mahayana Pure Land practice that has the purpose of creating overwhelming causes to be reborn in the next life into a Buddha Teaching Heaven called Pure Land.

These practices are common to some schools of Buddhism in China, Japan, Vietnam, Taiwan and Tibet for example and include chanting the name of the Buddha of Pure Land which is Amitabha Buddha or Amitafo and performing offering ceremonies and prayer practices for rebirth in the Pure Land Buddhist Heaven.

The purpose of being born in the Pure Land is to continue to learn and practice the Buddha Dhamma in the wonderful and safe conditions of a Buddhist Heaven in order to become fully enlightened.

Whilst this paper has been a brief and necessarily short summary of the main Buddhist traditions, we can say the fundamental basis of all these Buddhist Schools is for practitioners to become fully enlightened through taking refuge in Buddha as the Teacher and shower of the way, and Dhamma as the Teachings or methods of practice used to attain and realise the Path and result.

May the many causes we have made giving these teachings enable all Buddha Dhamma Teachers to skillfully offer Buddha Dhamma courses and Teachings for the benefit of the sentient beings during this Buddha Sasana.

May we at the Buddhist Discussion Centre (Upwey) Ltd. offer Buddha Dhamma teachings again and again to help beings know the Buddha Path, realise the Buddha Path, and follow the Buddha Path. We are a Buddha Dhamma Teaching organisation.

We applogise for any errors or misunderstandings that may have been expressed without intention during this series of broadcasts.

Thank you very much.

May you be well and happy.

May all beings be well and happy.

This script was written and edited by Anita Carter, Frank Carter, Alec Sloman and Evelin Halls.

1. Je Tsongkhapa, His Holiness the 14th Dalai Lama, Tenzin Gyatso. 1997. Tantra in Tibet. The Great Exposition of Secret Mantra. Published by George Allen & Unwin, Great Britain.

2. Dr. Mehm Tin Mon. 1995. The Essence of Buddha Abhidhamma. Published by Mehm Tay Zar Mon, Yadanar Min Literature (3455), 15/19 U Wisara Qr., Dagon, Yangon.

3. John Bullitt. 2002. What is Theravada Buddhism? A Thumbnail Sketch. Published online at www.accesstoinsight.org.

4. Mahayana. From Wikipedia, the Free Encyclopedia. www.wikipedia.org.

5. Vajrayana. From Wikipedia, the Free Encyclopedia. www.wikipedia.org.

6. Lu K'uan Yu. 1960. Chan and Zen Teaching. First Series. Published by Shambhala Publications, 2045 Francisco Street, Berkeley, California 94709.

7. Zen. From Wikipedia, the Free Encyclopedia. www.wikipedia.org.

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