Download Word - John Provost, PhD

(MPMF, p. 141.) The focus moves from the historical Buddha to a state of
consciousness and what we can do to facilitate this greater awareness. “In
Theravada, this means “entering the stream” left by the historical Buddha.
In Mahayana, there is more emphasis that the world perceived by the Buddha at
enlightenment is the true reality everywhere present at all times, and so it can be
apprehended directly by a number of different means and through a number of
mediators” (MPMF, p. 141.) In other words, if something helps you find
enlightenment then it is good, if it holds you back from enlightenment then it is,
obviously, more of a problem. The Buddha is understood to have lived at a
certain time and place and if other ways not taught by the Buddha are seen to be
helpful then it is assumed that the Buddha would approve.
The Buddha himself was willing to break away from the traditional paths that he
was taught under the Hinduism available in his day. This then becomes the
model. Do not let traditions, even from the Buddha himself, trap you into not
exploring and trying things. “This reflects that Mahayana is, in effect, a
“multimedia” way to Buddhahood. The “turning of the head” needful to see one’s
true Buddha-nature is not something that must be done only one way. Because
it relates to the ungraspable, it cannot be put into a box. Thus, Mahayana has
many methods, some very complex and some so simple as to seem insulting
until one realizes that the simplicity is the point. Mahayana disdains none of the
senses and no “level” of religion - from peasant folk faith to the most advanced
metaphysical system” (MPMF, p. 142.) The Buddha is a model of openness and
the Mahayana Buddhists want us to remember that.
One of these Buddhist scriptures makes this perspective very clear. “The Lotus
Sutra, one of the most important of all Mahayana texts, tells us that a simple
offering of flowers or of a tiny clay pagoda, presented by a child to a Buddha, is
of far more worth than all the proud efforts of an aspiring arhant. For any
distance we can advance toward Buddhahood by our own self-centered efforts
would be only as an inch to a thousand miles, but if one just forgets oneself in a
childlike sense of wonder and giving, one is already there, for in that moment
one’s high walls of ego have vanished away” (MPMF, p. 142.)
There is an inbuilt relativism that says if it works use it and if doesn’t work let it
go. This calls for discernment and flexibility. For example, you may find that
something works for you and this is great only to find that it stops working after a
while. Then you have to be willing to let it go. And this is not so easy because we
can become attached to not only obvious things like money and people and our
health, but also to spiritual practices.
This relativism can be very disconcerting. And it can get out of hand. People can
keep changing a system to the point where it has nothing in common with the
original and important teachings of the Buddha. That is why you need
conservatives. You need the people who want us to be cautious about change