BRIEF
INTRODUCTION TO BASIC CONCEPTS OF "TIBETAN" BUDDHISM
There are books, too numerous to mention, that relate the story
of the historic Buddha, Prince Gautama Shakyamuni, and explain his
teachings and the basic concepts of the spiritual insight that he
attained. Buddhism comprises three major branches or schools, which,
despite differences in emphasis and focus, are based on the Buddha's
fundamental precepts and teachings.
Theravada:
Theravada Buddhism, also known as Hinayana, predominates in southeastern
Asia, in such countries as Thailand, Burma, and Sri Lanka. Because
of the dismissive connotation of the term Hinayana, which means
"lesser vehicle," its followers prefer the name Theravada,
or Way of the Elders (meaning the early disciples of the Buddha);
it is also called the "Old Wisdom" school. Its followers
claim with justification that it remains closest to the original
teachings of the Buddha.
Mahayana:
Mahayana Buddhism developed in northern India, and although Buddhism
was driven from India after the Moghul invasions and conquest of
India between the twelfth and fourteenth centuries, Mahayana took
root in the Himalayan countries -- Nepal, Tibet, Bhutan and Sikkim
-- as well as in China, Japan and Korea. (Reference herein to "Tibetan
Buddhism" refers broadly to the Buddhism of the countries and
regions of the broader Tibetan cultural world: not only Tibet but
also Bhutan, Sikkim, northern Nepal, northwestern India, and Mongolia.)
Although the Theravadins claim seniority, the Mahayana movement
was a fairly early development, and has been traced back to the
first century B.C.E., or even earlier. Mahayana, meaning "greater
vehicle," is a broader, more inclusive school, with a more
ambitious approach and more visionary concepts. It is in light of
Mahayana's grander aims that the term "lesser vehicle"
came into use. Yet Mahayana and Theravada are branches of the same
tree, and should not be considered as radically different or distinct.
These two schools, Theravada and Mahayana, can be broadly differentiated
by their separate focus, as well as by more subtle differences of
interpretation. Theravada emphasizes individual, personal pursuit
of salvation or liberation -- "nirvana." In Theravada,
supreme attainment is represented by the arhat, a spiritual master
who has achieved enlightenment by his own efforts. The arhats, even
the legendary ones, were ostensibly human beings. The ideal of Mahayana,
on the other hand, is the Bodhisattva -- a spiritual hero. A Bodhisattva
is a being, divine or human, who, upon reaching the threshold of
enlightenment, chooses instead to remain behind, enduring the endless
cycles of life, death, and rebirth (samsara) in order to help all
other beings achieve enlightenment. In an act of self-sacrifice,
delaying personal liberation, the Bodhisattva takes a mighty vow
of dedication to this truly superhuman goal. The celestial Bodhisattvas
are among the stars of the pantheon of Mahayana Buddhism, the best
known of them the objects of profound devotion. But the path of
the Bodhisattva is open to human beings as well, who may also take
the great vow and dedicate themselves to the benefit and liberation
of all beings.
The concept and cult of the Bodhisattva is a distinctive, quintessential
feature of Mahayana. Yet it would be incorrect to assume that Theravadins
do not also uphold the ideal of compassion and they believe that
one gains merit from acts of mercy, kindness and generosity.
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