Nyingma - The Nine Yanas 宁玛派 -圆满九次第 [2]

The Hinayana

The term Hinayana can be used to refer to non-Mahayana schools in general, but it is not used in this way in this context. The Hinayana follows the path of renunciation as taught by the Buddha when he was in his human form and as recorded in the Sutras: One recognises suffering (dukha) and its cause, and seeks to put an end to conditioned existence and attain Nirvana.

Ego is regarded as being like a tree bearing poisonous fruits and the remedy is to dig up the roots one by one. ‘Negative habits’ are obstacles to realisation and all have to be overcome. This is accomplished by following rules of conduct and making vows. The paradigm is that of a renunciate monk or nun, whose interaction with life is entirely governed by vows. Through the development of different meditative states he or she recreates himself/herself as a pure being who has transcended the causes of suffering, an Arhat, who is no longer bound to the cycle of rebirth and death in conditioned existence.

It actually forms the starting point and basis of all Buddhist practice Hinayana yet is actually not practised as a complete vehicle in its own right; it is implicit within but transcended as a practice by ever increased realisation forming the ground of the range of Buddhist teaching. Hinayana in fact relates to the capacity of individuals, rather than referring to a Hinayana school. In that sense other vehicles can inadvertently be practised from the point of view of the Hinayana. Someone might for example appear to be practising a tantric vehicle but due to lack of active compassion in fact may be practising from the position of the Hinayana. If you are, say, practising Ati yoga meditation fuelled by personal fear of a hell rebirth the immediate results would be limited to the "Hinayana" level, although the Ati yoga meditation might generate an auspicious connection which would bear fruit in future lives. But equally it may be practised under the guidance of a qualified teacher because it is appropriate to the needs at the time although as a support to practice of a higher vehicle.

Hinayana means 'lesser vehicle' and concerns the initial drives and perceptions that lead a person toward a position in which loving kindness becomes the principal motivation. Practices cited below for the Hinayana are illustrative only.

The Shravakas (Nan thos)

These are ‘Listeners’. She/he is fearful of suffering in samsara. He/she listens to Buddhist teachings, realising suffering is inherent in all conditioned phenomena and meditates on the four noble truths seeking her/his own liberation.

View

There is no ‘self’ existing in an individual but phenomena have a genuine basis in existence, as the Vaibhasika school (bye brag smra ba) holds, in indivisible particles and moments of consciousness.

Meditation

Self discipline and ethical behaviour are rigorously maintained. The Practitioner listens to the teachings, meditates on their meaning, assimilates them and applies antidotes as necessary to correct behaviour. These might consist of generating unpleasant connotations for objects of desire. Thus he/she overcomes conflicting emotions (kleshas), attains inner peace (samatha) and understands no person or thing has a truly existent, independent self.

Action

Such sets of ascetic practices as illustrated below appear to have been optional in early Buddhism, and not necessarily definitive of "sravaka" practices (though they have always had a place in Buddhist meditation, especially the "forest renouncer" traditions). They are illustrative of the general approach to practice, however.

Traditionally he/she practices the twelve ascetic actions (sbyangs-pa’i yon-tan bcu-gnyis) acting chiefly to achieve personal liberation.

Wearing the dress of a dung sweeper (phyag-dar khrod-pa)

Owning only three robes (chos-gos gsum-pa)

Wearing bad coloured clothes (phyings-pa-can)

Begging for food (bsod-snyoms-pa)

Eating only one meal a day (ldan-gcig-pa)

Fasting (zas-phyis mi-len-pa)

Staying in isolation (dgon-pa-pa)

Sitting under trees (shing-drung-pa)

Sitting in exposed places (blag-pa med-pa)

Sitting in charnel grounds (dur-khrod-pa)

Sitting without sleep (tsog-bu-pa)

Begging in turns (gzhi ji-bzhin-pa

Fruit

The practitioner is eventually liberated to become an Arhat (one who has destroyed his adversary; obscuring emotions) perhaps after many lifetimes. From the viewpoint of the nine yana system, this is not full realisation however.

Link: http://www.nyingma.com/The%20Nine%20Yanas.htm