From Diversion to Convergence : Mahayana and Theravada -> A Single Path ?

Abstract: In previous article, we highlighted that both Theravada and Maha-(Tantra)-Yana traditions finally converge their practices to the Noble 8-fold path. Without the 8-fold elements, a Buddhist practice cannot exist. The bodhisattva to become a Buddha as well as the Shravaka to become an Arhant, both arrive to their fruition at the end of this path. Concept and the outcome wise, one path may be seen superior to the other. As far as the individual liberation is concerned, one path is not superior to other as the "truth of the individual" is the highest truth. Moreover, in the service point of view, Theravada masters also perform the same bodhisattva activities as Maha-(Tantra)-Yana masters and therefore it is difficult to discriminate these two. However there are differences in practice.

Fig. 1: The Fruition of 3 Yanas in Buddhism.

In the last post, we highlighted that the bodhisattva on Maha-(Tantra)-Yana tradition and the Shravaka on the Theravada tradition both finally find their baseline practice in noble 8-fold path. This may be hard to believe for people who are biased towards Maha-(Tantra)-yana tradition, but have not practiced Buddhism and for people who are biased towards early school, but not understood Buddhism. One may call, this blog started with a different viewpoint and now changing it all of a sudden, and that is what we exactly do; destroying our pre-defined concepts.

This blog does not speak about basic Buddhist teachings as you may find plenty of materials, sermons and talks related to this. Therefore the following section only outlines the development of the yogi through bodhisattva stages and the development of his state of mind through the practice of right mindfulness and right samadhis. Moreover we introduce the concept of "divine incarnation of the individual" and the "divine incarnation of a Nirmanakaya" to clarify certain stages of progression in the Buddhist path, and to clarify certain doubts. Not for the purpose of building a hierarchical ladder.

Diversion to Convergence

What is the highest truth in this world ? It is the "truth of the individual" which is unique and private only to that person. He may appear to the world in a different form, but his true nature is only known to the universe. Or to a person of the capacity of Gauthama Buddha himself. In another religious view, this could be similar to the god's judgement. How come the individual's truth is the highest truth in the world ? 

We perceive this world, but we have different opinions about it. Which means we perceive different worlds according our very state of mind. You and I would see different shapes from a cloud, as shown below: 

Fig. 2: What does it look like to you ?

If the individual is fully liberated (i.e. be it an Arahant, Silent Buddha, a Buddha or a Samyak Sambuddha), then to him, the world is liberated too. 

When Buddha became enlightened he declared, 

"I did not become enlightened alone, I was enlightened with the whole existence including sun, moon, mountains, rivers and all its beings"

This statement can be interpreted in many different ways. As a meditative experience, this could be the unity experience or the highest "oneness" level, Buddha had reached. 

As all of these adepts live in their highest truth within this world, only these individuals would perceive or comprehend the world in its true form. Beyond relative ideas, by living in an all pervading, ever present "great emptiness", being free from phantom self. To them, the world now is in its best shape and in best position, therefore no conflicts and nothing to be resolved. As far as the highest truth is concerned, therefore the paths they have followed are not superior to the other, and nor inferior.  

Paths to the Enlightenment and Their Fruition

Fruition of Shravaka (Spiral) Path

The illustration of the Shravaka and Silent Buddha paths are self explanatory. These two paths always remain in the noble 8-fold practice, and these two adepts can very well be practitioners of a lineage started by a Buddha or a divinely incarnated master. The general belief is that Silent Buddhas do not offer teachings, but in my knowledge they of course offer teachings, instructions, but not openly to the public. Instead many enlightened Arhants openly deliver teachings, sermons and meditation instructions. The main distinctive difference, I see between the two is, the higher wisdom possessed by the Silent Buddha. His realization is based on his own effort, sometimes without the direct help of the lineage head/origin. If this adept is member of a lineage of Tantric elements, he could be an expert in yogic sadhanas and secret teachings, but being very selective about sharing it with others. Silent Buddhas strongly prefer the disciples of past-life karmic links. Master Tilopa's life demonstrates such characteristics. 

Most Shravakas do not uproot all their subtle bodies and therefore, they are not free from all tendencies. We can recall certain disciples of Gautham Buddha still having past life tendencies even after becoming Arhants.    

Fruition of Bodhisattva Path (Straight/Razor Blade Path): Three Masters

Bodhisattva path is comprised of several stages, or so called "Bhumis". Remember that, these stages can span across several lifetimes. An individual might evolve from 1st Bhumi to the 4th in several lifetimes or perhaps in a single one. A single life time could be entirely spent on mastering 5th Bhumi as it is a difficult one to traverse. It should be also noted that, 8th Bhumi to 10th could be a rapid acceleration. It all depends on the individual, the lineage support, his time and era. Most important thing to remember is, the bodhisattva can fall into the Shravaka path at any point before the 8th Bhumi. As the name implies, it is literally a path of a Razor Blade, with heavy trials and tests. The specific points (N*) in the illustration can be further discussed as follows:

1. You cannot move through bodhisattva stages without all fetters. Then you've already achieved Nirvana. How can you understand the suffering of others without your own suffering to the worldly phenomena ? injustice ? physical as well as mental pains ? Therefore the bodhisattva who is entitled to walk on this path is not free from all fetters until he reaches 10th level. In the Shravaka path, the practice is strictly based on the 8-fold points. But the bodhisattva path need not. The adept needs to master certain mundane Samadhis, tantric practices. An Arhant or non-returner can never become a bodhisattva !

2. At the very beginning, all adepts learn about emptiness and interdependent nature of existential phenomena. However the Shravaka only realizes this interdependent nature fully, as the emptiness of self at non-returner level. 

3-4. Eradicating all fetters leading the Shravaka to become an Arhant or a Silent Buddha. In meditation, they both have a crystal clear-light mind without any impurity. In day to day life, their mind is not contaminated with outside world objects (free from 5 aggregates) and therefore one could say the awareness of their dynamic mind is very similar to their awareness in clear light. The uncontaminated consciousness they posses is referred to as "un-created consciousness" in the early school of Buddhism while in Tantric tradition, it is "Rigpa". Most of them don't even touch the subtle body yogas.

5. Difficult to Master : This is stage is not only about meditation and cultivating merits. This is where bodhisattva is exposed to the darkness of the world, the deepest dark corners in his own mind. He is supposed to overcome many obstacles, samsaric tendencies, fear towards unexplainable dimensions and to understand the inseparable nature of darkness and light. He has experienced the child/mother clear lights before, but now in darkness expecting to see the light again. After he masters the evilness of the world (representation of the collective and his own), from 6th Bhumi onwards he has no hindrances from the unseen, except the great illusion at later stages.

6. The realization of the emptiness of worldly phenomena, seen and unseen, all dharmas arise here. He is not yet free from conceit, so the emptiness of self is partially realized. He starts to see the energetical interconnected nature of everything in this world. The principle of cause and effect is experientially realized, but not yet free. The experience he gained in previous stages augment his knowledge in this aspect. To him, there is no duality between samsara and nirvana.

7. After all his struggles in previous stages, now with the calm abiding nature in his mind he focuses more on his mindfulness. The remaining fetters need to be eradicated. Nobody in this world can eradicate or being tested for their defilements in solitude. So he will be exposed to public. If he is tired or unable handle the samsaric pain, he still has the opportunity to enter Nirvana. But a true bodhisattva remains in the path. His root guru's (lineage origin) energy bodies will arrive to him and make him a lineage holder. So he inherits the Sambhogakaya body of the master.  

8. 5th to 7th Bhumis are full of arduous trials to test his faith in practice, compassion, defilements, compulsions etc. Until the 7th Bhumi, he can fall into the Shravaka path at any time.

9-10. Tantric Stages (8-9 Bhumis): Now he cannot fall into Shravaka path. Only after this, he is initiated into Tantric practices, wisdom and various meditative and yogic sadhanas. He confronts many Tantric forms such as great buddha Vajradhara and even receives teachings from old Tantric masters in Sambhogakaya from. If the bodhisattva naturally inherits Tantrism, he could receive many teachings through several media. Moreover he completes his knowledge in all three vehicles (Yanas) and he can clearly and concisely present doctrinal teachings in all aspects.

11. Completion of the initiation with the Ishta Devata practice (10th Bhumi): At this stage he further purifies his mind with an Ishta Devata (i.e. Vajrasattva) in order to reach purity in his mind. By cutting through remaining fetters, his "Fruition Mind" or the "Phala Chittha" of a Buddha (aka Dharmakaya) slowly emerges. This stage may take a while and usually the bodhisattva at this stage isolates himself from the public similar to the Shravakas. This is the "letting go" stage of his ego self.

In rare cases, the bodhisattva can become a vessel (a Nirmanakaya) to an old sage (i.e. Sakyamuni, Christ). This is what we call the incarnation of the specific sage into the bodhisattva's body. However the ego self of the bodhisattva still remains despite the incarnation of the master in his body.

12. From here there are three possibilities. Either bodhisattva continues to become a normal Buddha with his Dharmakaya fruition. We often see these masters in countless numbers. They do not uproot all their subtle bodies and do not posses the knowledge beyond 5 element, do not develop emanation bodies. We sometimes call them 11th level bodhisattvas, or the "bottom-up" master. All these three masters finally arrive to their fruition mind; Dharmakaya. 

The next type of fruition is the divine incarnation of the individual. For instance the lineage origin of our practice, master Jayasuriya is of this kind. If you look at many Tibetan tantric lineages in the past, you may find a few masters of this capacity such as 1st Karmapa, Jigme Lingpa. All these masters still live in Sambhogakaya forms in the spirit realm and if you are a true practitioner you would definitely get the blessings from them. They posses the knowledge beyond 5 elements and their subtle bodies were already replaced by the universal energies.

In the extremely rare cases, we have the divine incarnation of the Nirmanakaya. These are the perfectly enlightened masters who return to do their service again in human form. These masters have the best possibility to awaken the world due to their specific universal forms, long line of incarnation energies, and the fundamental energy quota assigned to them. Note that, the fundamental energy (which is not Dharmakaya) is only available to divinely incarnated masters and therefore only they can establish lineages. This fundamental energy then gradually divides and decays through the lineage after several generations. We call them "top-down" masters.