Aspects of Mahayana Buddhism and its Relation to Hinayana c6.s8.1
Aspects of Mahāyāna Buddhism and its Relation to Hīnayāna c6.s8.1
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c6.s8.1.1
The view shared by Dr. Enryo Inouye and a few other scholars¹ on the strength of the Japanese traditions that Śākyamuni imparted two forms of teaching, esoteric and exoteric, is very probably derived from statements in Mahāyāna works, in which it is said that Buddha’s teachings were based on two kinds of truth, conventional and transcendental, and from the Puṇḍarīka which seeks to maintain that Hīnayāna was only an upāya-kauśalya adopted by Śākyamuni to attract people of average intellect to his teachings and then ultimately to Mahāyāna. It is well known how popular the Puṇḍarīka is among the Mahāyānists, and what a great influence it still exercises over their opinion. The statements are valuable from our standpoint, because their chief aim is the reconciliation of Hīnayāna with Mahāyāna. It is stated that the Hīnayānists like Śāriputra acquired merits in previous births like the Bodhisattvas, but these they cannot remember now². It is to remind them of these merits, and also the resolutions formed by them in the previous births, that the Puṇḍarīka is preached to the Śrāvakas¹. Though the treatise maintains throughout the superiority of the doctrines and practices of the Mahāyānists to those of the Hīnayānists, yet it does not disparage the latter as quite worthless. It tries to show that Hīnayāna is an expedient (*upāya-kauśalya*) that was adopted by Buddha to suit his disciples in a lower stage of intellectual and spiritual progress, and to serve as a step to Mahāyāna.
c6.s8.1.2
Those who had reached the highest stage to which the practice of Hīnayāna doctrines can lead become Mahāyānists and ultimately Buddhas. In fact, it devotes quite a large space to show how the bhikṣus, Śāriputra, Kāśyapa, Subhūti, Mahākātyāyana, Mahāmaudgalyāyana, Pūrṇa Maitrāyaṇīputra, Ānanda, Rāhula, and others, and the bhikṣuṇīs, Mahāprajāpati Gautamī, Rāhulamātā, etc., who were held in high esteem by the Hīnayānists on account of their deep spiritual insight and high attainments, repented when they were old that they had to follow a lower course, as they did not possess the capacity to understand the covert teachings (*sandhābhāṣā*) of Buddha, and could not have the full benefit from his teachings. The statement is put into Śāriputra's mouth that he had been selected by the Teacher as the chief of Śrāvakas of his time. He is the eldest son born of the mouth of the Teacher (*jyeṣṭhaputra mukhajāta*), but yet he mourns for his lot that he attains Nirvāṇa (arahathood) only, and cannot become a Bodhisattva or Buddha. Then he curses himself that he has been found suitable by Buddha to be led through only a lower course of training (hīnena yānena niryātitah). The Teacher is represented as consoling him by saying that he can never have the intention of preaching different Yānas. He has preached only one Yāna. Though he first taught Hīnayāna to some, it was to take them ultimately to Mahāyāna and make them realise Buddhahood in due course².
c6.s8.1.3
The Puṇḍarika does not disappoint the Hinayānists, for it holds out to them the hope that they will become Buddha provided they perform the duties enjoined upon a Bodhisattva. As they have already attained the qualities pertaining to arhatood, it would not be difficult for them to perform the pāramitās, develop Bodhicitta, worship and serve the innumerable Tathāgatas, build stūpas, etc., and thus ultimately reach Buddhahood. The treatise, proceeding further, predicts regarding each of the noted bhiksus the time when he will become a Buddha, what name he will bear, and over which lokadhātu he will preside¹. It also states that the bhiksus, who had become old and decrepit and had therefore no aspiration (sprhā) for Buddhahood or for powers pertaining to it, will not be left aside. They are like a poor man who had long been separated from his father and was not aware of his vast wealth. He would not believe that he would inherit this wealth. Similarly these Śrāvakas, though devoid of desire or energy for attaining the glory of Buddhahood, will still obtain it as their birthright.² There is also a reference to another class of bhiksus who will, in future, be Śrāvakas, be satisfied with their parinirvāna and not aspire to Bodhisattvahood. They will be reborn in the lokadhātus where Śākyamuni Buddha will appear under other names, and where they will develop under his influence a desire for Tathāgatajñāna and ultimately win it¹.
c6.s8.1.4
The following beautiful simile used in the treatise shows in a concrete form the object which it has in view, viz., that every Hinayānist is to become a Buddha, though he may not strive for it or may think it beyond his power to attain it. A guide was leading a large number of men through an extensive forest to Mahāratnadvīpa. After travelling some distance, they became tired and alarmed, and wanted to return. The accomplished guide, quick in devising means (upāya-kuśala), brought into being a country by dint of his supernatural powers and asked them to take rest there. When the people were refreshed after rest, the guide caused the country to disappear, told them that it was only a magical creation of his, and that they should now proceed to Mahāratnadvīpa. The magical country is the Hinayānic Nirvāṇa, while the Mahāratnadvīpa is the ultimate goal (i.e., Buddhahood)². Such similes make the object of the treatise apparent. It does not deny the priority of Hinayāna, but it wants to relegate it to a position subservient to Mahāyāna, implying that the real teaching of Buddha was not Hinayāna but Mahāyāna.