What does Emptiness Mean in Mahayana Buddhism - Essay Example

?Topic:  What does “emptiness” mean in Mahayana Buddhism? Introduction Buddhism is divided in to two great schools, Mahayana and Hirayana.Mahayana Buddhism developed over a number of centuries, as an alternative and distinctive view of what Buddhism and the concern of some or perhaps all Buddhists should ultimately be. Mahayana Buddhism had its origination in India and later spread to other parts of Asian region. The origin of the Mahayana Buddhism could be traced back to 500 or 6000 B.C.E. Mahayana Buddhism gained importance after the fifth century. Mahayana Buddhists could be given the credit of giving birth to Mahayana scriptures. In the centuries after the death of Buddha, there arose a number of doctrinal of school and monastic sects. Mahayana Buddhism also teaches that the death of Buddha is a mere illusion and his spirit is still alive for human consultation. The early Mahayana sutra was taught by oral transmission and the Buddhist sect during those times were much committed to its preservance.The origin of Mahayana could be traced to the activities of the laity, a lay revolt against the arrogance and pretensions of the monks. As per (Keenan,1993,pg.48-63) “Mahayana teachings subsequently were shaped into a philosophy in the writings of Nagarjuna, a monk-scholar who lived at the beginning of the second century”Mahayana is simply, honest, true, Buddhism which has a doctrine of “emptiness” in it. Mahayana proposed the concept of “emptiness”, known as Sunyata. Sunyata means “emptiness” and it was the logical development of the earlier Buddhist concept that the human being posses an enduring soul and all the things were conditioned by pre – existing conditions. The concept of Mahayana Buddhism Mahayana Buddhism emphasis on how, through the follow of Mahayana, one follows the Buddha’s path and his quality of compassion. It is a path with austerity which served the development of the inner being that may not result in social benefits immediately..The aim of Mahayana is to remove the obscuration of passions which are the main hinderance to personal deliverance from the evil of the worlds, ands also aims at the removal of full knowledge obscurations which are the main barrier in the path of perfect enlightenment. Mahayana Buddhism follow a Bodhisattva Path which directs to follow a path which helps all the sentient beings to relieve from sufferings and pain. (Chodron,2001,pg 36-43) “Taking the Bodhisattva vow is important because it's not only the personal vow of compassion but also it lets me keep the compassion in my mind. I will be more "good" in this way and more positive”. As per ( Sach,pg 121)“ As we can see the Boddhisatva in Mahayana is different from that of arhat of Theravada Buddhism”. Mahayana Buddhism was not a single school of thought, but a religious discipline which prominently created its identity by differentiating itself from other movements within Buddhism. The Mahayana in their early stage was a monastic group who strictly followed their Buddhist principles.. A person thinking outside of Mahayana perspective may find the Mahayana as illogical. In Mahayana Buddhism emptiness is the most fundamental principle which refers to “non existence”. According to ( Soeng,2001,pg.3-12) “The interdependence of field and being is understood by the Madhayamaka tradition in a phenomenological way” The Emptiness as in Mahayana Buddhism Mahayana Buddhism states that “emptiness” is non – being on one hand but that there is, on the other, something remaining there in which, being reality cannot be negated. Emptiness include both being and non – being both negation and affirmation.As per ( Kiyota,1991.pg.67) “Emptiness was not the monopoly of Mahayana, for it appears in earlier Buddhism, too”. First the Mahayana Vibaga expounds the relationship between the “unreal notion” and “emptiness”. Mahayana proclaims that the true core nature of being is “emptiness”. According to Mahayana’s the ultimate truth is “emptiness”. It also explains that unenlightened world has objects which are empty and people due to ignorance feel that they are self dependant and self existing. It is said that only an enlightened soul can see that all being in the universe are empty. It is necessary that the teaching of Mahayana of “emptiness” interpreted carefully. A normal person cannot easily understand the concept of “emptiness” in its true sense...Truly, the characteristics of emptiness is the non-existence of the duality and the existence of non – existence. A person who does not have knowledge on Mahayana sutras would not be able to comprehend “emptiness” accurately. Emptiness, thus, comprehends not only the “non existence” but also the “existence of non -existence”, which turns out to be a special feature of Mahayana Buddhism. It also proclaims that “form is emptiness, the very emptiness is form”. Mahayana Buddhism claims that by practicing “emptiness” one acquires freedom from disturbances. Emptiness of dharma is the characteristically teaching of Mahayana Buddhism. The core concept in Mahayana was Emptiness (Sunyata)and nirvana with no fixed abode. Sunyata literally means Zero. This word was, and is still; often misunderstood as mere nothingness. Mahayana Buddhism explains the “emptiness “of all beings from various angles. Emptiness here as a connotation that there is nothing that could exist by itself. Just like, there is nobody that is born without parents and can live without any care from others. Everything comes is not being only through its connection which is causal in nature with other beings. Then it is said that all being have no nature of their own hence are empty. For example, the hot water in the bath tub gives human a relaxing feeling, but brings end to the life of a fish. Emptiness, therefore, suggests that everything in nature changes according to the change in the situation. It is believed that, all things are empty because they are impermanent. Everything changes in this universe, and hence they are empty. Because of their changing nature it could be asserted that they do not have a true self and they are empty. Without change, nothing in the universe can exist forever. The word “atman” in Sanskrit refers not to ego but to entity, and non self could be related to ‘non – entity’. Emptiness also includes this concept of non – self. Mahayana Buddhism focuses on Maitri, that is compassion to all beings and taking on greater responsibility and working towards the welfare of whole world. According to (Chodran,2001,pg 36-430)“Whether it is my suffering or the suffering of another, when seen from the perspective of the Bodhisattva, it makes no difference, because seen from this perspective there is no ‘me’ or ‘another”. Since it preaches “emptiness” where no soul is able to exist without another a maitri between all is essential. Mahayana takes the vow of enlightenment through the path of enlightenment and wisdom. Mahayana Buddhism develops a state of Bodhicitta where he achieves complete enlightenment. As per( Bhikshu ,2008)“Enlightenment is more than an intellectual understanding though, it’s also an intuitive knowing. It is a total transformation of the heart and mind”. In the state of enlightenment a person’s mind and body is completely empty and becomes “pure consciousness”. The Mahayana teachings claim that all the world existence has an underlying principle of sunyata, meaning “emptiness”. The concept of sunyata could be understood by a person with great difficulty and contemplation. It means a state of calmness, serenity and non creation where there no more thoughts or actions arise in a person’s mind.An unbiased mind which has great wisdom can only attain the state of “emptiness. The state of “emptiness” is nirvana the void state of mind, where there is not rising or falling in the mind. Conclusion To understand the thought of “emptiness” by Mahayana one should have self awareness and spiritual awakening. When looked at universe with a physical eye, everything looks materialistic. A person who has a deep understanding of Mahayana sutras has the ability to understand the real truth of this universe and relate it to “emptiness”. In his article (Root, 2001)writes that “In many books on Buddhism, an explanation of emptiness is provided in terms of the concept of 'dependent origination', which was part of the Buddha's original teaching”. Mahayana teaches that there is no inherent existence and this relate to “emptiness”. Only the understanding of the absence of inherent existence can lead a person to enlightenement.When the true and pure consciousness is realized then a person is void and thoughtless and in state of sunyata. The Mahayana Buddhism teaches that people are deeply accustomed to materialistic thoughts and behavior. They have been conditioned throughout their life of finite things like body, symbols, feelings, property, accomplishments and family. So a man needs to meditate and awaken his real self in order to gain wisdom and knowledge about the true nature of his inner being and the universe. Love and passion is the foundation of Mahayana Buddhism, and it wishes to see all living creatures free from of sorrow and ills. Prejudices and feelings have corrupted our true nature and hence we are blind to the “emptiness” surrounding us. Once we purify our body and soul, then we realize the bliss and ultimate reality of “emptiness”. Bibliography Bhikshu, K. (2008). Buddhist Enlightenment vs Nirvana . In Urban Dharma. Retrieved December 4, 2011, from http://www.urbandharma.org/udharma6/enlightnirvana.html Chodron, p. (2001). Start Where You Are (2ndnd ed., pp. 36-43). Massachussete: Shambhala Publications. Keenan, J. P. (1993). The emptiness of Christ: A Mahayana Christology. Anglican Theological Review, 75(1), 48-63. Kiyota, M. (1991). Mahayana Buddhist meditation: theory and practice (p. 67). New Delhi: Motilal Banarsidass Publication. Root, B. (2001, August). Mahayana Idea of Emptiness . In purifymind. Retrieved December 4, 2011, from http://www.purifymind.com/MahayanaEmptiness.htm Soeng, M. (2001). Buddha-Fields and Field-Being in Mahayana Buddhism. The International Journal for Field-Being, 1(1), 3-12 Sach, J. (2003). The Everything Buddhism Book: Learn the Ancient Traditions and Apply Them to Modern Life (p. 121). Avon: Everything Books. Read More