[.ca] The Tantric Distinction, Revised: A Buddhist's ... (ISBN 0861711548)

An amazing discourse:
Jeffrey Hopkins is a serious Tibetan Buddhist. In this book, he reflects on several issues of key importance in Mahayana Buddhism. In most introductory texts on Buddhism, Mahayana is said to emphasise compassion more than Theravada, being concerned with universal salvation. Mahayana also involves the bodhisattva vow, and introduces the six paramitas. Mahayana is more popular in East Asia, whereas Theravada predominates in Southeast Asia. True as all the above are, they do not form the basic philosophical difference between Mahayana and Theravada. Hopkins illustrates the Mahayanist claim using the metaphor of the magician. Suppose a magician presents a stone, but causes it to appear like a cake. His audience, under the mistaken conception that there is a cake, will think such thoughts as "Perhaps I can ask for some cake after the show," or "What a beautiful cake! I wonder if it tastes good." But the magician, even though he sees a cake also, will know that there really is no cake, and will not generate these mistaken thoughts. Now the Mahayanist would equate the Theravadin to the magician, who lacks the false conception of inherent existence. The Theravadin knows that the basis of phenomena is emptiness. Nevertheless, he is unable to perceive emptiness as long as he perceives phenomena. At one time, he is able only to perceive either emptiness or phenomena. He is like the magician, in that the magician sees the cake, even though he knows it is not there. But the Mahayanist posits another individual, who is able to perceive phenomena and emptiness simultaneously. He is like someone who looks at the illusion of the cake, but sees the stone. This person is able to see causes and conditions in a way unavailable to arhats, and is therefore able to help sentient beings far more efficaciously. Another important philosophical difference is that Theravadins claim that arhats cease to exist as soon as they die. That is, they enter into nirvana without remainder. This is a claim affirmed by Ajahn Brahm in "Mindfulness, Bliss, and Beyond." The Mahayanist, however, would say that arhats only temporarily go into slumber. In this view, all arhats must eventually return to samsaric existence to become bodhisattvas. Mystical experiences exist. No one disputes this. But each school of thought interprets them differently. This is evident in the six orthodox schools of Hindu philosophy also, each of which has its own theory of enlightenment. As you can see, all the above questions are important for serious Buddhists. Jeffrey Hopkins reflects on these questions earnestly and fairly. This book offers profound insights for the erudite scholar, as well as the novice seeker. For this reason, I give it my sincere recommendation.